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36.01

|| iÉæ̨ÉUÏrÉÉåmÉÌlÉwÉiÉç || mÉëjÉqÉÉ zÉϤÉÉuÉssÉÏ

TAITTAREYA UPANISHAD – 1

Sheeksha Valli

The Science of Vedic Chnting

“THE SANDEEPANY EXPERIENCE”

Reflections by

SWAMI GURUBHAKTANANDA

Sandeepany’s Vedanta Course

List of All the Course Texts in Chronological Sequence:

Text

No. TITLE OF TEXT

Text

No. TITLE OF TEXT

1 Sadhana Panchakam 24 Hanuman Chalisa

2 Tattwa Bodha 25 Vakya Vritti

3 Atma Bodha 26 Advaita Makaranda

4 Bhaja Govindam 27 Kaivalya Upanishad

5 Manisha Panchakam 28 Bhagavad Geeta (Discourse -- )

6 Forgive Me 29 Mundaka Upanishad

7 Upadesha Sara 30 Amritabindu Upanishad

8 Prashna Upanishad 31 Mukunda Mala (Bhakti Text)

9 Dhanyashtakam 32 Tapovan Shatkam

10 Bodha Sara 33 The Mahavakyas, Panchadasi 5

11 Viveka Choodamani 34 Aitareya Upanishad

12 Jnana Sara 35 Narada Bhakti Sutras

13 Drig-Drishya Viveka 36.01 Taittiriya Upanishad – Chap 1

14 “Tat Twam Asi” – Chand Up 6 37 Jivan Sutrani (Tips for Happy Living)

15 Dhyana Swaroopam 38 Kena Upanishad

16 “Bhoomaiva Sukham” Chand Up 7 39 Aparoksha Anubhuti (Meditation)

17 Manah Shodhanam 40 108 Names of Pujya Gurudev

18 “Nataka Deepa” – Panchadasi 10 41 Mandukya Upanishad

19 Isavasya Upanishad 42 Dakshinamurty Ashtakam

20 Katha Upanishad 43 Shad Darshanaah

21 “Sara Sangrah” – Yoga Vasishtha 44 Brahma Sootras

22 Vedanta Sara 45 Jivanmuktananda Lahari

23 Mahabharata + Geeta Dhyanam 46 Chinmaya Pledge

A NOTE ABOUT SANDEEPANY

Sandeepany Sadhanalaya is an institution run by the Chinmaya Mission in Powai, Mumbai, teaching a 2-year Vedanta Course. It has a very balanced daily programme of basic Samskrit, Vedic chanting, Vedanta study, Bhagavatam, Ramacharitmanas, Bhajans, meditation, sports and fitness exercises, team-building outings, games and drama, celebration of all Hindu festivals, weekly Gayatri Havan and Guru Paduka Pooja, and Karma Yoga activities.

This series is an effort to promote the learning of Vedanta; it does not replace the Course, but hopes to inspire young people to spend two years of their life for an experience that is sure to make a far-reaching spiritual impact on their personal lives. Sandeepany is an all-round spiritual course that gives proper direction to the youth and to those approaching retirement. Hinduism is in dire need of a band of systematically trained teachers or Acharyas who can serve this Eternal Religion.

– The Author, 8th September, 2019, Sacred Birthday of Sri Swami Sivananda

Om Namah Shivaaya!

|| iÉæ̨ÉUÏrÉÉåmÉÌlÉwÉiÉç || TAITTIRIYA UPANISHAD – 1

mÉëjÉqÉÉ zÉϤÉÉuÉssÉÏ “Sheeksha Valli – Science of Vedic Chanting”

by Rishi Yajnavalkya

Reflections by Swami Gurubhaktananda

on the Series of 14 Lectures by Swami Advayanandaji Acharyaji for 15th Batch Vedanta Course

at Sandeepany Sadhanalaya, Powai, Mumbai.

March 1st – March 16th, 2013

Adi Shankaracharya Swami Sivananda Swami Tapovanji Swami Chinmayananda

SERIES THEME: “Piercing the Clouds; Crossing the Seas”.

Text

36.01

Copyright & Author’s Details Author: Swami Gurubhaktananda (ex Krishna Chaitanya, born Bipin R. Kapitan in Durban, South Africa)

Email: gurubhakta.dls@gmail.com © 2019 All Rights Reserved. Copyright held by Swami Gurubhaktananda. About This Edition: Web Edition: 8th September, 2019, Sri Swami Sivananda Jayanti Website: Chinmaya International Foundation: www.chinfo.org Series Title : The Sandeepany Experience Series Subject: Vedanta & Supportive Subsidiary Texts Declaration by the Author: The material in this series is under inspiration of the Sandeepany

Vedanta Course, but largely consists of the Author’s reflections on the Course. He is deeply indebted to the Chinmaya Mission for its excellent presentation of the Course by their renowned and dedicated Acharyas.

Personal Dedication 1. To my Late Parents, Smt Sharadaben & Sri Ratilalbhai Kapitan

who inspired me to study in life, to stick to the path of Dharma and pursue the highest ideals; and swamped me with their abundant Love;

2. To Pujya Sri Swami Vimalanandaji Maharaj (1932-2019) the Late President of the Divine Life Society of Rishikesh, Uttarakhand, India, who constantly encouraged and supported this effort;

3. To Pujya Sri Swami Tejomayanandaji (Guruji) for his boundless vision and inspiration to create a vibrant organisation;

4. To Sri Swami Advayanandaji and Sri Swami Sharadanandaji my Acharyaji and Upa-Acharyaji at Sandeepany, who imparted their bountiful knowledge and wisdom with rare selfless Divine Love, just as the Rishis of yore would wish to see them do.

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TAITTIRIYA UPANISHAD – 1

“Sheeksha Valli – Vedic Chanting”

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|| iÉæ̨ÉUÏrÉÉåmÉÌlÉwÉiÉç || mÉëjÉqÉÉ zÉϤÉÉuÉssÉÏ

SHEEKSHAA VALLI

PART 1: 12 No. Anuvakas (Chapters)

THE SCIENCE OF VEDIC CHANTING

INTRODUCTION

Although the Upanishads are Artha Pradhaan, i.e. they have the predominant purpose of conveying a spiritual message, that does not make it less important to chant the verse correctly with proper intonation. The Rishis do want us to chant in the right way, for the words themselves have their own impact on our mind. Indeed, if we are careless in the chanting, it is easily possible in a language like Samskrit that we change the meaning of the word, and sometimes even convey the very opposite of what is meant.

Shiksha or Sheeksha, as it is used here under Vedic license, is the science of Vedic phonetics. It governs the correct pronunciation of the syllables which make up the text. Knowledge of all the rules of this science is necessary for the correct recitation and intonation of any Samskrit verses, particularly those found in the Vedas.

At the very start of our Course at Sandeepany, we underwent a thorough training in the art of Vedic Chanting. The recitation of the most important Suktams in the early part of the Course, in accordance with all the rules mentioned in this Part, was an essential part of the Course. We studied the Ganesha Atharva Sheersha, Medha Suktam, Purusha Suktam, Narayana Suktam, Shree Suktam, Durga Suktam and Ayushya Suktam.

This very Upanishad was chanted over a period of two full months, learning it line by line, by breaking up the words as well as chanting it in its final form with Sandhee.

The Rudram and Chamakam were then learnt under expert guidance, following a few other rules specific to them. Strict Brahmacharya and application of ash on the forehead were among these rules. The right pitch and speed of chanting was given special attention. Acharyaji also made sure that students did not break up the flow at the wrong points, especially at the Sandhees. Every rule of Anuvaka 1.2 was obeyed to the best of our ability.

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TAITTIRIYA UPANISHAD – 1 “Sheeksha Valli – Science of Vedic Chanting”

CONTENTS:

Introduction 1

Anuvaka 1.1: INVOCATORY CHANT 4

1.1.1: The Yajur Veda Peace Invocation 4

Anuvaka 1.2: SCIENCE OF VEDIC PHONETICS 6

1.2.1: Sheekshaa – Vedic Phonetics 6

Anuvaka 1.3: THE “GREAT WORD-JUNCTIONS” (SANDHEES) 8

1.3.1a: Prayer by Teacher and Student 8

1.3.1b: Meditations on Word Junctions (Sandhees) 8

1.3.2: Upasana 1 – About the “Worlds” 9

1.3.3: Upasana 2 – About the “Lights” 10

1.3.4: Upasana 3 – About “Knowledge” 10

1.3.5: Upasana 4 – About “Progeny” 11

1.3.6: Upasana 5 – About the “Body” 11

1.3.7: The Fruits of these Upasanas 12

Anuvaka 1.4: RETENTIVE MEMORY & WEALTH 14

1.4.1: Medha Shakti or Intellectual Vigour 14

1.4.2: More Bright Students 15

1.4.3: Shree or Wealth 16

Anuvaka 1.5: MYSTICAL UTTERANCES 18

1.5.1: Vyaahritis or Mystical Utterances 18

1.5.2: Upasana 1 – On the Worlds 19

1.5.3: Upasana 2 – On the Devatas 20

1.5.4: Upasana 3 – On the Vedas 20

1.5.5: Upasana 4 – On the Pranas 21

1.5.6: Conclusion on Vyaahritis 21

Anuvaka 1.6: MEDITATIONS ON FORM (SAGUNA) 23

1.6.1: The Centre for Meditation – the Heart 23

1.6.2: Three More “Mystic” Centres 24

1.6.3: The Departure of the Ego 25

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1.6.4: The Stateof Sovereinty & Lordship 25

1.6.5: More Attributes for Meditations 26

Anuvaka 1.7: THE CULTURE OF “FIVES” 27

1.7:1: Pankti – the External World Groupings 27

1.7:2: Pankti – the Internal World Groupings 28

1.7:3: Pairing Up the External & the Internal 28

Anuvaka 1.8: MEDITATION ON “OM” 30

1.8.1: Upasana on the Mystic Syllable “Om” 30

1.8.2: Om Stuti – the Glorification & Uses of “Om” 30

Anuvaka 1.9: PRINCIPLES OF STUDY & TEACHING 33

1.9.1: Vedic Culture 33

1.9.2: Obligatory Duties 34

1.9.3: Perpetuation of Culture 34

1.9.4: Examples of the Sages 35

Anuvaka 1.10: THE REALISATION OF TRISHANKU 37

1.10.1: The Sacred Chant of Trishanku 37

Anuvaka 1.11: THE CONVOCATION ADDRESS 40

1.11.1: Instructions from Guru to Student 40

1.11.2: On Relationships with Others 41

1.11.3: On Actions in the World 42

1.11.4: Reverence Towards Superiors 43

1.11.5: On Charity 43

1.11.6: On Doubt About Actions 44

1.11.7: On False Accusations of Crime 45

1.11.8: The Concluding Exhortation 46

Anuvaka 1.12: CONCLUDING PEACE CHANT 48

1.12.1: The Yajur Veda Peace Chant 48

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|| CÌiÉ mÉëjÉqÉÉåÅlÉÑuÉÉMüÈ ||

qÉÇaÉsÉÉcÉUhÉç

MANGALAACHARAN

Anuvaka 1.1

Invocatory Chant

Verse 1.1.1: The Yajur Veda Peace Invocation

1. Á zÉÇ lÉÉå ÍqɧÉÈ zÉÇ uÉÂhÉÈ | zÉÇ lÉÉå pÉuÉiuÉrÉïqÉÉ | 2. zÉÇ lÉ ClSìÉå oÉ×WûxmÉÌiÉÈ | zÉÇ lÉÉå ÌuÉwhÉÑ¢üqÉÈ | 3. lÉqÉÉå oÉë¼hÉå | lÉqÉxiÉå uÉÉrÉÉå | 4. iuÉqÉåuÉ mÉëirɤÉÇ oÉë¼ÉÍxÉ | iuÉÉqÉåuÉ mÉëirɤÉÇ oÉë¼uÉÌSwrÉÉÍqÉ | 5. GiÉÇuÉÌSwrÉÉÍqÉ | xÉirÉÇuÉÌSwrÉÉÍqÉ | 6. iÉlqÉÉqÉuÉiÉÑ | iɲ£üÉUqÉuÉiÉÑ | 7. AuÉiÉÑqÉÉqÉç | AuÉiÉÑuÉ£üÉUqÉç | 8. Á zÉÉÎliÉÈ zÉÉÎliÉÈ zÉÉÎliÉÈ | || 1.1.1 ||

1. µ° ¾a¯ nµ mitra¦ ¾a¯ varu³a¦ | ¾a¯ nµ bhavatvaryam¡ |

2. ¾a¯ na indrµ b»haspati¦ | ¾a¯ nµ vi½³ururukrama¦ |

3. namµ brahma³£ | namast£ v¡yµ |

4. tvam£va pratyak½a¯ brahm¡si |

tv¡m£va pratyak½a¯ brahma vadi½y¡mi | 5. »ta¯ vadi½y¡mi | satya¯ vadi½y¡mi |

6. tanm¡mavatu | tadvakt¡ramavatu |

7. avatu m¡m | avatu vakt¡ram |

8. µ° ¾¡nti¦ ¾¡nti¦ ¾¡nti¦ || 1.1.1 ||

1 om shan nah mitrah sham varunah;

Om. May Mitra be propitious to us; May Varuna bless us;

shan nah bhavatu aryamaa; May the blessings of Aryamaa be with us;

2 shan nah indrah brihaspatih; May we have the Grace of Indra and Brihaspati;

shan nah vishnuh urukramaha; May Vishnu the all-pervading, be propitious to us;

3 namah brahmanah; Salutations to Brahman!

namah te vayuh; Salutation to Thee, O Vayu! (Pratyag Brahman)

4 twam eva pratyaksham brahma asi; Thou art the visible Brahman;

twaam eva pratyaksham Thee alone as the visible

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brahma vadishyaami; Brahman shall I consider;

5 ritam vadishyaami; Thou art the (Vyavaharic) Dharma “Right”;

satyam vadishyaami; Thou art the (Paramarthic) Supreme “Good”;

6 tat maam avatu; May That protect me!

tat vaktaaram avatu; May that protect the teacher (speaker)!

7 avatu maam; Please protect me!

avatu vaktaaram; Please protect the teacher!

8 om shaantih, shaantih, shaantih Om Shantih, Shantih, Shantih!

The above is chanted by both the teacher and the student. It is chanted at the beginning of each day’s class.

The Vedic Deities are expressions of cosmic forces. They symbolize the Divine Power. The Deities known to us today such as Sri Rama and Sri Krishna are a later development of the Pauranic age. They were not known in the Vedic times.

In this verse, Vayu is used in a very special sense to signify the Supreme Brahman in His form as the indwelling Presence in all creatures. This is called Pratyak Brahman, the inner Self.

Ritam and Satyam are very similar in meaning, referring to the Truth. However, the difference in their meanings here is that Ritam refers to the expression of Truth in the phenomenal world, whereas Satyam is absolute Truth in the realm of Infinite Reality.

The protection sought at the end of the verse is primarily to be considered as spiritual protection – the strength and one-pointedness of the mind, the purity obtained through living the pure life of chastity – which needs to be carefully guarded especially during this learning phase of one’s spiritual growth. Naturally physical protection is also needed against harmful influences, unwholesome company, physical dangers, and so on.

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|| CÌiÉ Ì²iÉÏrÉÉåÅlÉÑuÉÉMüÈ ||

ÍzɤÉÉzÉÉx§ÉÉjÉïxÉXçaÉëWûÈ

SHEEKSHAA SHAASTRA

Anuvaka 1.2

Science of Vedic Phonetics

Verse 1.2:1: Sheekshaa – Vedic Phonetics

1. Á zÉϤÉÉÇ urÉÉZrÉÉxrÉÉqÉÈ | 2. uÉhÉïÈ xuÉUÈ | qÉɧÉÉ oÉsÉqÉç | xÉÉqÉ xÉliÉÉlÉÈ | 3. CirÉÑ£üÈ zÉϤÉÉkrÉÉrÉÈ || 1.2.1 ||

1. µ° ¾§k½¡¯ vy¡khy¡sy¡ma¦ |

2. var³a¦ svara¦ | m¡tr¡ balam | s¡ma sant¡na¦ |

3. ityukta¦ ¾§k½¡dhy¡ya¦ || 1.2.1 ||

1 om sheekshaam vyaakhyaasyaamah;

Om. the Science of Phonetics, shall now be explained by us. (It has 6 constituents . . .)

2 varnah swarah; 1 Accent or quality of sound, the 2 pitch or level of sound;

maatraa balam; 3 Measure, and the 4effort put into articulation;

saama santaanah; Uniformity of 5 speed; continuity or smooth 6 flow in recitation;

3 iti uktah sheekshaa dhyaayah. Thus has been explained the Science of Phonetics.

The Rules in Sheeksha:

There are 6 constituents in the Science of Phonetics or Mantras:

i) Varna: the “basic sound” of alphabets or letters. There are 9 basic vowels; 6 combined vowels; 25 consonants; 4 semi-vowels; 4 Ushmana or aspirated consonants; and 3 main consonant combinations. This adds up to 51 characters in the full Samskrit alphabet, which is double the number of letters in English.

ii) Swarah: “accent or pitch” of the voice. In Vedic chanting, three notes are identified. They are Udata (elevated), Swaritah (normal), and Anudata (depressed or unaccented or low). In text these are clearly marked with strokes above or below the respective alphabets.

iii) Maatraa: this is the “measure of time or duration” for each syllable. Hraswa is the normal, short, single length duration. Deergha is the double or elongated length. Pluta is the multiple length, i.e. 3 or more Matras.

iv) Balam: This is the “strength” of the voice for a particular syllable. It indicates emphasis. A strong emphasis requires more effort in pronunciation.

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v) Saamah: this is “uniformity” in the speed of the chanting. It is equivalent to rythym or beat in music. It should be quite brisk, sufficient not to make the recitation boring, but slow enough so that the letters can be heard clearly.

vi) Santaana: this controls the “flow and continuity” of the recitation. The Sandhee points require special attention in Santana. Samhita is another term used for these junctions.

The next section deals more with Samhitas or Sandhees.

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|| CÌiÉ iÉ×iÉÏrÉÉåÅlÉÑuÉÉMüÈ ||

qÉWûÉxÉÇÌWûiÉÉ EmÉÉxÉlÉqÉç

MAHA-SAMHITAA UPASANAS

Anuvaka 1.3

The “Great Word-Junctions”

1.3.1a Prayer by Teacher and Student

1. xÉWû lÉÉæ rÉzÉÈ | xÉWû lÉÉæ oÉë¼uÉcÉïxÉqÉç | 1. saha nau ya¾a¦ | saha nau brahmavarcasam |

1 saha nau yashah; saha nau brahmavarchasam.

May we both attain Fame together. May we both obtain spiritual pre-eminence

1.3:1b Meditations on Word Junctions (Sandhees)

2. AjÉÉiÉÈ xÉÇÌWûiÉÉrÉÉ EmÉÌlÉwÉSqÉç urÉÉZrÉÉxrÉÉqÉÈ | 3. mÉgcÉxuÉÍkÉMüUhÉåwÉÑ | 4. AÍkÉsÉÉåMüqÉÍkÉerÉÉæÌiÉwÉqÉÍkÉÌuɱqÉÍkÉmÉëeÉqÉkrÉÉiqÉqÉç | 5. iÉÉ qÉWûÉxÉÇÌWûiÉÉ CirÉÉcɤÉiÉå | || 1.3.1 ||

2. ath¡ta¦ sa¯hit¡y¡ upani½adam vy¡khy¡sy¡ma¦ |

3. pa²casvadhikara³£½u |

4. adhilµkamadhijyauti½am

adhividyamadhiprajamadhy¡tmam | 5. t¡ mah¡sa¯hit¡ ity¡cak½at£ | || 1.3.1 ||

2 atha atah samhitaayaa upa-nishadam yaakhyaasaamah;

Now, therefore, the “Meditation on Word Junctions” is being stated by us,

3 panchasu adhikaraneshu: through the following five (5) categories:

4 i) adhilokam; i) Adhilokam, relating to the worlds;

ii) adhijyotisham; ii) Adhijyotisham, relating to the shining lights;

iii) adhividyam; iii) Adhividyam, relating to knowledge;

iv) adhiprajam; iv) Adhiprajam, relating to progeny;

v) adhyaatmam; v) Adhyatmam, relating to the body.

5 taah mahaa-samhitaa iti aachakshate.

These they call the Maha-Samhitas, the “Great Word Junctions”.

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1 This particular prayer is significant in this context. It draws attention to the “junction” between the teacher and the student. Together, both attain fame.

From this point onwards it is not just a mechanical repetition of words, which even a child can do. We move forward in our study by introducing the basic principles of understanding word meanings.

To mark this milestone in his learning, the above prayer for the success of the teacher and the student is addressed to the Goddess of Learning.

2-3 This is done in the Taitiriya Upanishad in its own unique manner. A few Upasanas (exercises) are given here by which the capacity of the student is enhanced to grasp the meaning of the text. Through the practice of these Upasanas on mental concentration, the student is trained to start thinking of the meaning as well. The days of parrot-fashion repetition by the student are being crossed over.

The student touched on Sandhees at the end of the last section. Now we extend that knowledge into understanding what Sandhees are, and their power in assisting the flow.

Defining Terms Used in the Upasanas on Sandhees:

A brief explanation of Sandhee is given here for the benefit of readers not familiar with Samskrit. In Samskrit, we often find very long words. A whole sentence could appear to be just one word! In actual fact, such a word is made up of a number of smaller words, joined together (using certain rules) into a compound word. Each junction point of two words is called a Sandhee.

4 This gives the 5 subject matters or Adhikaranas of the Upasanas chosen.

Each of the 5 Upasanas (exercises) given here have the following four parts to it:

i) The first letter or ‘Poorva Roopam’ is actually the last letter of the first word; ii) The last letter or ‘Uttara Roopam’ is the first letter of the second word; iii) The meeting place or Sandhee is the junction point of these two words. iv) The link or Sandhaanam, is the rule by which the two words are combined.

5 The topic being discussed is repeated. Its beginning and end points are defined.

FIVE UPASANAS ON SANDHEES

1.3:2 Upasana 1 – About the “Worlds”

6. AjÉÉÍkÉsÉÉåMüqÉç | 7. mÉ×ÍjÉuÉÏ mÉÔuÉïÃmÉqÉç | ±Éæ¨ÉUÃmÉqÉç |

AÉMüÉzÉÈ xÉÎlkÉÈ | uÉÉrÉÑÈ xÉlkÉÉlÉqÉç | 8. CirÉÍkÉsÉÉåMüqÉç | || 1.3.2 ||

6. ath¡dhilµkam |

7. p»thiv§ pÀrvarÀpam | dyauruttararÀpam |

¡k¡¾a¦ sandhi¦ | v¡yu¦ sandh¡nam | 8. ityadhilµkam | || 1.3.2 ||

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6 atha adhi-lokam; Now the teaching concerning the “Worlds” is this:

7 prithivee poorva roopam; EARTH - is the first letter;

dyauh uttara roopam; HEAVEN - is the last letter;

aakaashah sandhih; SKY - is the meeting place;

vaayuh sandhaanam; AIR - is the link;

8 iti adhi-lokam (dhyaayat). This is the meditation with regard to the “Worlds”.

1.3:3: Upasana 2 – About the “Lights”

9. AjÉÉÍkÉeÉÉæÌiÉwÉqÉç | 10. AÎalÉÈ mÉÔuÉïÃmÉqÉç | AÉÌSirÉ E¨ÉUÃmÉqÉç |

AÉmÉÈ xÉÎlkÉÈ | uÉæ±ÑiÉÈ xÉlkÉÉlÉqÉç | 11. CirÉÍkÉerÉÉæÌiÉwÉqÉç | || 1.3.3 ||

9. ath¡dhijauti½am |

10. agni¦ pÀrvarÀpam | ¡ditya uttararÀpam |

¡pa¦ sandhi¦ | vaidyuta¦ sandh¡nam | 11.

ityadhijyauti½am | || 1.3.3 ||

9 atha adhi-jyotisham; Now the teaching concerning the “Lights”:

10 agnih poorva roopam; FIRE - is the first letter;

aadityah uttara roopam; SUN - is the last letter;

aapah sandhih; WATER - is the rallying point;

vaidyutah sandhaanam; LIGHTNING - is the link;

11 iti adhi-jyotisham. This is the meditation on to the “Lights”.

1.3:4: Upasana 3 – About “Knowledge”

12. AjÉÉÍkÉÌuɱqÉç | 13. AÉcÉÉrÉïÈ mÉÔuÉïÃmÉqÉç | AliÉåuÉÉxrÉѨÉUÃmÉqÉç |

ÌuÉ±É xÉÎlkÉÈ | mÉëuÉcÉlÉÇxÉlkÉÉlÉqÉç | 14. CirÉÍkÉÌuɱqÉç | || 1.3.4 ||

12. ath¡dhividyam |

13. ¡c¡rya¦ pÀrvarÀpam | ant£v¡syuttararÀpam |

vidy¡ sandhi¦ | pravacana¯sandh¡nam | 14.

ityadhividyam | || 1.3.4 ||

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12 atha adhi-vidyam; Now follows the teaching concerning “Knowledge”:

13 aacharya poorva roopam; TEACHER - is the first letter;

antevaasi uttara roopam; *STUDENT - is the last letter;

vidyaa sandhih; KNOWLEDGE - is the meeting place;

pravachanam sandhaanam; INSTRUCTION - is the link;

14 iti adhi-vidyam. This is the meditation with regard to “Knowledge”.

1.3:5: Upasana 4 – About “Progeny”

15. AjÉÉÍkÉmÉëeÉqÉç | 16. qÉÉiÉÉ mÉÔuÉïÃmÉqÉç | ÌmÉiÉÉå̈ ÉUÃmÉqÉç |

mÉëeÉÉ xÉÎlkÉÈ | mÉëeÉlÉlÉÇxÉlkÉÉlÉqÉç | 17. CirÉÍkÉmÉëeÉqÉç || 1.3.5 ||

15. ath¡dhiprajam |

16. m¡t¡ pÀrvarÀpam | pitµttararÀpam |

praj¡ sandhi¦ | prajanana¯sandh¡nam | 17.

ityadhiprajam || 1.3.5 ||

15 atha adhi-prajam; Then follows the teaching concerning Progeny:

16 maataa poorva roopam; MOTHER - is the first letter;

pitaa uttara roopam; FATHER - is the last letter;

prajaa sandhih; PROGENY - is the focal point;

prajananam sandhaanam; GENERATION - is the link;

17 iti adhi-prajam. This is the meditation with regard to Progeny

1.3:6: Upasana 5 – About the “Body”

18. AjÉÉkrÉÉiqÉqÉç | 19. AkÉUÉWûlÉÑÈ mÉÔuÉïÃmÉqÉç | E¨ÉUÉWûlÉÔ¨ÉUÃmÉqÉç |

uÉÉYxÉÎlkÉÈ | ÎeÉÀûÉxÉlkÉÉlÉqÉç | 20. CirÉkrÉÉiqÉqÉç | || 1.3.6 ||

18. ath¡dhy¡tmam |

19. adhar¡hanu¦ pÀrvarÀpam | uttar¡hanÀttararÀpam |

v¡ksandhi¦ | jihv¡sandh¡nam | 20.

ityadhy¡tmam | || 1.3.6 ||

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18 atha adhyaatmam; Then follows the teaching concerning the Body:

19 adharaa hanuh poorva roopam; LOWER JAW - is the first letter;

uttaraa hanuh uttara roopam; UPPER JAW - is the last letter;

vaak sandhih; SPEECH - is the meeting place;

jihvaa sandhaanam; TONGUE - is the link;

20 iti adhyaatmam. This is the meditation with regard to the Body.

Introduction to Upasanas

Each of the five Upasanas above is an exercise to be practised by the student. In an Upasana a symbol is used upon which the mind is focussed in order to be exercised. The symbol could be an object or an event. Through the present Upasanas, parrot-style repetition gives way naturally to a recitation with full awareness of meaning. In addition there develops an understanding of the sequence in which actions have to occur in order to obtain the desired results. Meaning and sequence are the objectives of the Upasanas.

As the student recites the words for each Upasana, he is forced to think of their meaning. He visualizes the first letter, last lonnect their meanings and grasp what is being meant by these “Sandhees” in Nature.

Upasana 4 is particularly significant: The students addressed are the Brahmacharis living in the Guru’s hermitage. They have not yet entered the householder’s stage. In spite of that, we see that the Upasana for progeny is taught to them with no reservations. Pujya Gurudev sees in this a wholesome attitude towards sex education, which prepared the Brahmacharis for the next stage of their life. He writes: “Instructions on sex, the most vital urge in man, were given out freely. Under a healthy social environment, this cannot bring about any deterioration in the moral life of the student.” The love, trust and openness prevailing in the Gurukula system is worth noting. We know that the student would be ‘meditating’ on this topic with intense visualization. The teacher had the faith that his students will not be disturbed by sensual thoughts while doing such an Upasana.

By engaging in these Upasanas, the student’s mind becomes very agile, imaginative, focused on meaning and naturally he gains the fruit of the exercises . . .

1.3:7: The Fruits of these Upasanas

21. CiÉÏqÉÉqÉWûÉxÉÇÌWûiÉÉÈ | 22. rÉ LuÉqÉåiÉÉ qÉWûÉxÉÇÌWûiÉÉ urÉÉZrÉÉiÉÉ uÉåS | 23. xÉlkÉÏrÉiÉå mÉëeÉrÉÉ mÉzÉÑÍpÉÈ |

oÉë¼uÉcÉïxÉålÉɳÉɱålÉ xÉÑuÉarÉåïhÉ sÉÉåMåülÉ || 1.3.7 ||

21. it§m¡mah¡sa¯hit¡¦ |

22. ya £vam£t¡ mah¡sa¯hit¡ vy¡khy¡t¡ v£da |

23. sandh§yat£ prajay¡ pa¾ubhi¦ |

brahmavarcas£n¡nn¡dy£na suvargy£³a lµk£na || 1.3.7 ||

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21 iti imaa mahaa-samhitaah These are the “Great Word Junctions”.

22 ya evam etaa mahaa-samhitaa vyaakhyaataa veda;

Upon these, anyone who meditates as explained;

23 sandheeyate prajayaa pashubhih, brahma-varchasena, annaadyena, suvargyena lokena;

Becomes enjoined with (or bestowed with) i) progeny, ii) animals, iii) the splendour of Holiness, iv) edible Food, v) and the Heavens.

The Components of an Upasana

As a general introduction to Phala, the broad picture of an Upasana is to be understood first. Any Karma or Upasana described in the Vedas, is seen to have the following four components:

i) Utapatti Vidhi: describes the Presiding Deity which indicates the nature of action.

ii) Viniyoga Vidhi: details the acts to be performed, and their sequence.

iii) Adhikara Vidhi: gives the qualifications of the person who does the action.

iv) Phala Vidhi: gives the fruits or results of the actions when done correctly.

This verse constitutes the last item, the Phala Vidhi.

21 Just as in 1.3.1a, the teacher and student were viewed as a form of “Sandhee”, so also now the Upasaka (22, one who performs an Upasana) and the fruit of the Upasana are seen as a type of “Sandhee”. When the Upasana is done, the student is automatically connected or linked to certain fruits or Phala. The “Sandhee” and its Phala cannot be separated. One follows the other as smoke follows from fire.

23 The Phala gained by performing the Upasanas can be of five different categories, and these are listed here. There are innumerable items that are desired as Phala. All of them will fall into one of these categories.

*****

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|| CÌiÉ cÉiÉÑjÉÉåïÅlÉÑuÉÉMüÈ ||

qÉåkÉÉÌSÍxÉSèkrÉjÉÉï

AÉuÉWûliÉÏWûÉåqÉqÉl§ÉÉÈ

MEGHA & SHREE UPASANA

Anuvaka 1.4

Retentive Memory & Wealth

WHILE THE PREVIOUS SECTION built up the student’s understanding of actions, that alone is insufficient in performing them. Other supporting help is needed. We now focus on three primary ingredients in action that make them succeed in producing results.

The Upasanas prescribed take the form of three Mantras by repeating which the student holds before his mind’s eye the goal he is seeking. The three Mantras are for:

i) Medha Shakti: Medha is intellectual vigour and good memory to retain the teaching. Students especially will find these Mantras very helpful in their studies.

ii) More Students: for the growth of the Guru’s mission. iii) Shree: for wealth to be used for the propagation of knowledge.

Verse 1.4:1: Medha Shakti or Intellectual Vigour

1. rÉzNûlSxÉÉqÉ×wÉpÉÉå ÌuɵÉÃmÉÈ | 2. NûlSÉåprÉÉåÅkrÉqÉ×iÉÉixÉqoÉpÉÔuÉ | 3. xÉ qÉålSìÉå qÉåkÉrÉÉ xmÉ×hÉÉåiÉÑ | 4. AqÉ×iÉxrÉ SåuÉ kÉÉUhÉÉå pÉÔrÉÉxÉqÉç | 5. zÉUÏUÇ qÉå ÌuÉcÉwÉïhÉqÉç | 6. ÎeÉÀûÉ qÉå qÉkÉÑqɨÉqÉÉ | 7. MühÉÉïprÉÉÇ pÉÔËUÌuÉ´ÉÑuÉqÉç | 8. oÉë¼hÉÈ MüÉåzÉÉåÅÍxÉ qÉåkÉrÉÉ ÌmÉÌWûiÉÈ | 9. ´ÉÑiÉÇ qÉå aÉÉåmÉÉrÉ | || 1.4.1 ||

1. ya¾chandas¡m»½abhµ vi¾varÀpa¦ |

2. chandµbhyµ:'dhyam»t¡tsambabhÀva |

3. sa m£ndrµ m£dhay¡ sp»³µtu |

4. am»tasya d£va dh¡ra³µ bhÀy¡sam |

5. ¾ar§ra¯ m£ vicar½a³am |

6. jihv¡ m£ madhumattam¡ |

7. kar³¡bhy¡¯ bhÀrivi¾ruvam |

8. brahma³a¦ kµ¾µ:'si m£dhay¡ pihita¦ |

9. ¾ruta¯ m£ gµp¡ya | || 1.4.1 ||

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1 yah chhandasaam rishabhah vishwaroopah;

He whose form is manifold, and is pre-eminent among the sacred hymns of the Vedas;

2 chhandobhyah adhi-amritaat sambabhuva;

From the sacred, immortal hymns he who has sprung up;

3 sah maa indrah medhayaa sprinotu;

May that Lord Indra bestow upon me intellectual vigour to the maximum!

4 amritasya deva dhaaranah bhooyaasam;

O Lord among the Immortals, may I, too, become possessor (of immortality)!

5 shareeram me vicharshanam; May my body become able and active;

6 jihvaa me madhu-mattamaa; May my speech become most agreeable;

7 karnaabhyaam bhoori vishruvam; May I listen abundantly with my ears;

8 brahmanah koshah asi medhayaa pihitah;

For the Brahmin, Thou art the sheath that covers (protects) his intellect;

9 shrutam me gopaaya May Thou preserve all that I gather by listening!

This is a well-known Mantra that is chanted in class regularly. It is one of the Mantras chanted by a gathering of students prior to the study of a text from the Yajur Veda.

The prayer is for Medha Shakti – the power of retaining all that one hears in class from his Guru. Included with this retentive power is intellectual vigour, a strong and sound body, an efficient hearing capacity, and an intellect that is protected from dissipation.

Verse 1.4:2: More Bright Students

10. AÉuÉWûliÉÏ ÌuÉiÉluÉÉlÉÉ MÑüuÉÉïhÉÉÅcÉÏUqÉÉiqÉlÉÈ | 11. uÉÉxÉÉÇÍxÉ qÉqÉ aÉÉuÉ¶É | 12. A³ÉmÉÉlÉå cÉ xÉuÉïSÉ | 13. iÉiÉÉå qÉå Í´ÉrÉqÉÉuÉWû | 14. sÉÉåqÉzÉÉÇ mÉzÉÑÍpÉÈ xÉWû xuÉÉWûÉ | 15. AÉqÉÉrÉliÉÑ oÉë¼cÉÉËUhÉÈ xuÉÉWûÉ | 16. ÌuÉqÉÉÅÅrÉliÉÑ oÉë¼cÉÉËUhÉÈ xuÉÉWûÉ | 17. mÉëqÉÉÅÅrÉliÉÑ oÉë¼cÉÉËUhÉÈ xuÉÉWûÉ | 18. SqÉÉrÉliÉÑ oÉë¼cÉÉËUhÉÈ xuÉÉWûÉ | 19. zÉqÉÉrÉliÉÑ oÉë¼cÉÉËUhÉÈ xuÉÉWûÉ || 1.4.2 ||

10. ¡vahant§ vitanv¡n¡ kurv¡³¡:'c§ram¡tmana¦ |

11. v¡s¡¯si mama g¡va¾ca |

12. annap¡n£ ca sarvad¡ |

13. tatµ m£ ¾riyam¡vaha |

14. lµma¾¡¯ pa¾ubhi¦ saha sv¡h¡ |

15. ¡m¡yantu brahmac¡ri³a¦ sv¡h¡ |

16. vim¡:':'yantu brahmac¡ri³a¦ sv¡h¡ |

17. pram¡:':'yantu brahmac¡ri³a¦ sv¡h¡ |

18. dam¡yantu brahmac¡ri³a¦ sv¡h¡ |

19. ¾am¡yantu brahmac¡ri³a¦ sv¡h¡ || 1.4.2 ||

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10 aavahanti vitanvaanaa; kurvaanaa acheeram aatmanah;

Bring in continuously, in multiplying proportions, good fortune without delay, and for all time.

11 vaasaagmsi mama gaavah cha; Bring in cloth and cattle for me;

12 anna-paane cha sarvadaa; Bring in food and drink of all varieties;

13 tatah me shriyam aavah; O Lord, afterwards let prosperity be mine:

14 lomashaam pashubhih saha svaahaa;

Hairy animals along with cattle – let them come to me.

15 aamaayantu brahmachaarinah swaahaa;

Thirsty for knowledge – may such celibates come to me;

16 vimaa aayantu brahmachaarinah swaahaa;

From distant places and all directions – may such celibates come to me;

17 pramaa aayantu brahmachaarinah swaahaa;

In large numbers – may such celibates come to me;

18 damaayantu brahmachaarinah swaahaa;

Who control their senses – may such celibates come to me;

19 shamaayantu

brahmachaarinah swaahaa

Who are peaceful –

may such celibates come to me;

This is a need for the teacher to have a sufficient number of students not only to make the teaching venture more viable, but to spread the Vedic culture to the maximum number of people. However, it is not just numbers for numbers’ sake. The primary qualification is the Practice of Celibacy. This is stressed in the last five Padas. That alone ensures his eligibility to succeed in his learning. That alone ensures excellence in learning.

Verse 1.4:3: Shree or Wealth

20. rÉzÉÉå eÉlÉåÅxÉÉÌlÉ xuÉÉWûÉ | 21. ´ÉårÉÉlÉç uÉxrÉxÉÉåÅxÉÉÌlÉ xuÉÉWûÉ | 22. iÉÇ iuÉÉ pÉaÉ mÉëÌuÉzÉÉÌlÉ xuÉÉWûÉ | 23. xÉ qÉÉ pÉaÉ mÉëÌuÉzÉ xuÉÉWûÉ | 24. iÉÎxqÉlÉç xÉWûxÉëzÉÉZÉå ÌlÉpÉaÉÉÅWÇû iuÉÌrÉ qÉ×eÉå xuÉÉWûÉ | 25. rÉjÉÉÅÅmÉÈ mÉëuÉiÉÉÅÅrÉÎliÉ | rÉjÉÉ qÉÉxÉÉ AWûeÉïUqÉç | 26. LuÉÇ qÉÉÇ oÉë¼cÉÉËUhÉÈ kÉÉiÉUÉrÉliÉÑ xÉuÉïiÉÈ xuÉÉWûÉ | 27. mÉëÌiÉuÉåzÉÉåÅÍxÉ mÉëqÉÉpÉÉÌWû mÉëqÉÉmɱxuÉ || || 1.4.3 ||

20. ya¾µ jan£:'s¡ni sv¡h¡ |

21. ¾r£y¡n vasyasµ:'s¡ni sv¡h¡ |

22. ta¯ tv¡ bhaga pravi¾¡ni sv¡h¡ |

23. sa m¡ bhaga pravi¾a sv¡h¡ |

24. tasmin sahasra¾¡kh£ nibhag¡:'ha¯ tvayi m»j£ sv¡h¡ |

25. yath¡:':'pa¦ pravat¡:':'yanti | yath¡ m¡s¡ aharjaram |

26. £va¯ m¡¯ brahmac¡ri³a¦ dh¡tar¡yantu sarvata¦ sv¡h¡ |

27. prativ£¾µ:'si pram¡bh¡hi pram¡padyasva | || 1.4.3 ||

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20 yashah jane asaani swaha; May I become successful among the people;

21 sheyaan vasyasah asaani swaha; May I become superior among the rich;

22 tam tvaa bhaga pravishaani swaha; O Lord of Prosperity, may I enter into Thee;

23 sah maa bhaga pravishah swaha; Mayst Thou enter into me;

24 tasmin sahasra shaakhe ni bhaga, aham tvayi mrije swaha;

In that Self with a thousand branches, O Lord, may I purify myself from all my sins;

25 yathaa aapah pravataa yanti, yathaa maasaah aharjaram;

As water flows downwards, As months fly into years,

26 evam maam brahmacharinah

dhaatah aayantu sarvatah swaha;

So too, O Creator, may students of Brahma

Vidya come to me from everywhere; 27 prativeshah asi maa prabhaahi,

maa prapadyasva. Thou art the refuge! Shower Light upon me! Come to me!

Pujya Gurudev clarifies why wealth is being sought for by the Gurukula. He says: “Wealth in the hands of unprepared intellects and uncultured hearts is not only suicidal to them, but is a threat to the stability of society. In our world, political and economic problems can be traced to the lack of character in the rich.”

In this verse, the teacher and student pray first for a strong bond between the Lord and them. Only after that is established is an appeal made for wealth. Thus wealth is seen to subserve the higher values of life, and not to compromise them. Sri Gurudev says, “The pre-qualifications for wealth are full discrimination, good health, the spirit of tolerance, and an irresistible impatience to serve others. Without these, wealth becomes a dangerous weapon as a loaded pistol in the hands of an innocent child.”

*****

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|| CÌiÉ mÉgcÉqÉÉåÅlÉÑuÉÉMüÈ ||

urÉÉ™irÉÑmÉÉxÉlÉqÉç

VYAAHRITI UPASANAS

Anuvaka 1.5

Mystical Utterances

Verse 1.5:1: VyaahritIs or “Mystical Utterances”

1. pÉÔpÉÑïuÉÈ xÉÑuÉËUÌiÉ uÉÉ LiÉÉÎxiÉxÉëÉå urÉÉ™iÉrÉÈ | 2. iÉÉxÉÉqÉÑWûxqÉæ iÉÉÇ cÉiÉÑjÉÏïqÉç | qÉÉWûÉcÉqÉxrÉÈ mÉëuÉåSrÉiÉå | 3. qÉWû CÌiÉ | iÉSèoÉë¼ | 4. xÉ AÉiqÉÉ | A…¡ûÉlrÉlrÉÉ SåuÉiÉÉÈ | || 1.5.1 ||

1. bhÀrbhuva¦ suvariti v¡ £t¡stisrµ vy¡h»taya¦ |

2. t¡s¡muhasmai t¡¯ caturth§m | m¡h¡camasya¦ prav£dayat£ |

3. maha iti | tadbrahma |

4. sa ¡tm¡ | a±g¡nyany¡ d£vat¡¦ | || 1.5.1 ||

1 bhooh bhuvah suvah iti vai etaah tisrah vyaahrtayah;

“Bhuh, Bhuvah, Suvah” are three short “Mystical Utterances”;

2 taasaam u ha etaam chaturtheem;

mahaachamasyah pravedayate;

In addition to these, of course, there is the fourth one, made known by the seer, Mahachamasya;

3 maha iti; tat brahma; It is named “Mahah”; That is Brahman;

4 sah aatmaa angaani anyaa devataah

This Mahah is the body; the other gods are its limbs

1 The three limited worlds are Bhuh (the Earth), Bhuvah (the interspatial region or atmosphere, and Suvah (the heavenly region). These names themselves are specially chosen as it generates the correct feeling towards these worlds. There is a sound energy locked in these names. They are given a special term, Vyaahritis, or “mystical utterances”.

2-3 Rishi Mahachamasya is the seer who made us aware of the “fourth world”. Subtler than the three above, and therefore transcending them, is the fourth world named after him as Mahah. In comparison to the previous worlds this world is their basis or support. It is also called Brahman, the Supreme Reality. There are another three worlds even beyond Mahah, but since they are not mentioned, Mahah here has to be understood to represent them as well.

4 The relation between the three worlds and the fourth is like that between the parts of the body and the whole body. The parts cannot live by themselves; each part is

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wholly dependent on the whole body for its individual existence. This explanation makes the relationship very clear.

The Upasanas may be summarized in the following table:

FOUR UPASANAS ON VYAAHRITIS

VYAAHRITIS U P A S A N A S (MEDITATIONS)

Number No 1

LOKAS

No 2

DEVATAS

No 3

VEDAS

No 4

PRANAS Name of Upasana

Bhuh World Fire Rig Prana

Bhuvah Sky Air Sama Apana

Suvah Heavens Sun Yajur Vyana

Mahah SUN MOON Pranava, OM FOOD

Verse 1.5:2: Upasana 1 – On the Worlds

5. pÉÔËUÌiÉ uÉÉ ArÉÇ sÉÉåMüÈ | pÉÑuÉ CirÉliÉËU¤ÉqÉç |

xÉÑuÉËUirÉxÉÉæ sÉÉåMüÈ | qÉWû CirÉÉÌSirÉÈ | 6. AÉÌSirÉålÉ uÉÉuÉ xÉuÉåïsÉÉåMü qÉWûÏrÉliÉå | || 1.5.2 ||

5. bhÀriti v¡ aya¯ lµka¦ | bhuva ityantarik½am |

suvarityasau lµka¦ | maha ity¡ditya¦ | 6. ¡dity£na v¡va sarv£lµka mah§yant£ | || 1.5.2 ||

5 bhuh iti vai ayam lokah; Bhuh is – THIS WORLD (the Earth);

bhuvah iti antariksham; Bhuvah is the – SKY (the interspatial region);

suvah iti asau lokah; Suvah is the – NEXT WORLD (Heavenly worlds);

maha iti aadityah; Mahah is the – SUN (represents their Substratum);

6 aadityena vaava sarve lokaah maheeyante

It is by the SUN that all the worlds are nourished.

5-6 The Sun represents the “region” that is beyond the other three worlds. This is to be understood as being the Reality, Brahman, who pervades all of the other three regions. It is their support or Substratum. Without the Reality, the other worlds cannot exist.

The Upasaka or meditator concentrates his mind first on the Earth, which represents the Gross plane of existence. Then he shifts his attention to the intermediate Subtle plane, the realm of the mind, intellect and the senses. Then he shifts his focus to the Causal plane from which both the gross and the subtle arise. Finally, he is able to conceive of the “Fourth” world from which all the previous three arise. This is the Upasana or exercise.

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Verse 1.5:3: Upasana 2 – On the Devatas

7. pÉÔËUÌiÉ uÉÉ AÎalÉÈ | pÉÑuÉ CÌiÉ uÉÉrÉÑÈ |

xÉÑuÉËUirÉÉÌSirÉÈ | qÉWû CÌiÉ cÉlSìqÉÉÈ | 8. cÉlSìqÉxÉÉ uÉÉuÉ xÉuÉÉïÍhÉ erÉÉåiÉÏÇÌwÉ qÉWûÏrÉliÉå | || 1.5.3 ||

7. bhÀriti v¡ agni¦ | bhuva iti v¡yu¦ |

suvarity¡ditya¦ | maha iti candram¡¦ | 8. candramas¡ v¡va sarv¡³i jyµt§¯½i mah§yant£ | || 1.5.3 ||

7 bhuh iti vai agnih; Bhuh is – FIRE;

bhuvah iti vaayuh; Bhuvah is – AIR;

suvah iti aadityah; Suvah is the – SUN;

maha iti chandramaah; Mahah is the – MOON;

8 chandramasaa vaava sarvaani jyoteegmshi maheeyante

It is by the MOON that all the Gods are nourished.

7-8 Fire may be considered to include the elements of Water and Earth. Together they represent the gross level of manifestation. All three of them are surrounded by Air, which therefore represents the subtle manifestation. Subtler than even Air is the Sun, which penetrates it and is the cause of the life-forces we see.

Now, how does the Moon relate to all these elements? We keep in mind that we are speaking of Deities, not physical representations. The Sun is the Deity of the eyes. The Moon is the Deity of the mind. Mind is superior to the eye. If mind is so important to us, then how much more important is the Deity of the mind, the Moon!

Verse 1.5:4: Upasana 3 – On the Vedas

9. pÉÔËUÌiÉ uÉÉ GcÉÈ | pÉÑuÉ CÌiÉ xÉÉqÉÉÌlÉ |

xÉÑuÉËUÌiÉ rÉeÉÔÇÌwÉ | qÉWû CÌiÉ oÉë¼ | 10. oÉë¼hÉÉ uÉÉuÉ xÉuÉåïuÉåSÉ qÉWûÏrÉliÉå | || 1.5.4 ||

9. bhÀriti v¡ »ca¦ | bhuva iti s¡m¡ni |

suvariti yajÀ¯½i | maha iti brahma | 10.

brahma³¡ v¡va sarv£v£d¡ mah§yant£ | || 1.5.4 ||

9 bhuh iti vai richah; Bhuh is – RIG VEDA;

bhuvah iti saamaani; Bhuvah is – SAMA VEDA;

suvah iti yajoogmshi; Suvah is – YAJUR VEDA;

maha iti brahma; Mahah is – BRAHMAN (the “OM” syllable);

10 brahmanaa vaava sarve vedaa maheeyante

It is by the OM syllable that all the Vedas are nourished.

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9-10 In the light of the previous two Upasanas, we may be tempted to differentiate the Vedas into higher and lower, or subtler and grosser, categories. Fortunately, Pujya Chinmayananda guides us not to do any such thing. He clarifies that what is to be noted is that they all contain Mantras, and that the essence of all Mantras is “Om”, which represents the Supreme Reality, Brahman. Thus, Om meditation is prescribed here.

Verse 1.5:5: Upasana 4 – On the Pranas

11. pÉÔËUÌiÉ uÉæ mÉëÉhÉÈ | pÉÑuÉ CirÉmÉÉlÉÈ |

xÉÑuÉËUÌiÉ urÉÉlÉÈ | qÉWû CirɳÉqÉç | 12. A³ÉålÉ uÉÉuÉ xÉuÉåï mÉëÉhÉ qÉWûÏrÉliÉå | || 1.5.5 ||

11. bhÀriti vai pr¡³a¦ | bhuva ityap¡na¦ |

suvariti vy¡na¦ | maha ityannam | 12.

ann£na v¡va sarv£ pr¡³a mah§yant£ | || 1.5.5 ||

11 bhuh iti vai praanah; Bhuh is – PRANA;

bhuvah iti apanah; Bhuvah is – APANA;

suvah iti vyaanah; Suvah is the – VYANA;

maha iti annam; Mahah is the – FOOD;

12 annena vaava sarve praanaah maheeyante

It is by the FOOD that all the Pranas are nourished.

11-12 Here we have an Upasana on the sub-Pranas, of which there are five. The two not mentioned are Samana and Udana, which have to be counted in with Vyana.

The point being made is again not to start a differentiation of the sub-Pranas and thus set up a hierarchy among them which does not exist. Treating all the Pranas on equal terms, we ask, “What is it by which the Pranas enter our bodies?” The answer is Food. Food is what enables Pranas to function in the body. Food represents the Reality.

Verse 1.5:6: Conclusion on Vyaahritis

13. iÉÉ uÉÉ LiÉɶÉiÉxÉë¶ÉiÉÑkÉï | 14. cÉiÉxÉë¶ÉiÉxÉëÉå urÉÉ™iÉrÉÈ | 15. iÉÉ rÉÉå uÉåS | xÉ uÉåS oÉë¼ | 16. xÉuÉåïÅxqÉæSåuÉÉ oÉÍsÉqÉÉuÉWûÎliÉ | || 1.5.6 ||

13. t¡ v¡ £t¡¾catasra¾caturdha |

14. catasra¾catasrµ vy¡h»taya¦ |

15. t¡ yµ v£da | sa v£da brahma |

16. sarv£:'smaid£v¡ balim¡vahanti | || 1.5.6 ||

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13 taah vai etaah chatasrah chaturdha; The four Upasanas are fourfold in themselves;

14 chatasrah chatasrah vyaahritayah; Four by four are the Vyaahritis;

15 taah yah veda; sah veda brahma; He who knows these; He knows Brahman;

16 sarve asmai devaah balim aavahanti All the Devas carry offerings unto such a one.

There are three points to be explained in this verse:

13-14 i) Rows & Columns: The first two lines are saying the same thing in two ways, the only difference being that the first line says that each column (i.e Upasana) has four rows; whilst the second line says that each row (i.e. the Vyaavritis) has four columns. This is just to clarify the categories to the student. A 4 x 4 matrix is meant, having 16 squares in it.

15 ii) Saguna Brahman (Hiranyagarbha): All the 16 elements listed in the above Upasanas and in the given above are the full representation of Hiranyagarbha, the Consciousness associated with the Cosmic Subtle Body. Since this covers the entire Samashti (Macrocosm) manifestation, the knower of these 16 elements is said to know Brahman, which has to be interpreted as the Saguna Brahman.

16 iii) The Devatas: Here the word does not mean Deities, as it did in Upasana 2. The Devatas stand for the sense-organs. The Deity of each sense organ of perception “carries the perceptions to the Lord”, the mind within.

A Comparison to Mandukya Upanishad

The above four Upasanas may be considered as the forerunner to the theme expounded in the Mandukya Upanishad (pronounced as ‘Maandookya’). In the Mandukya (Text 41), Consciousness is divided into four quarters. They are waking, dream, deep sleep and Turiya states. It is shown how the Turiya state Consciousness is present in all the other three states, but is not known in those states by the ordinary man. Only the realised saint is aware of the Turiya state and is rooted in it even while he is in the other three states.

These Upasanas lead us towards an understanding of the central teaching of the Mandukya Upanishad – that everything is pervaded by Pure Consciousness, which alone exists; all else is a superimposition upon Consciousness.

*****

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|| CÌiÉ wɸÉåÅlÉÑuÉÉMüÈ ||

xÉaÉÑhÉMüoÉë¼ÉåmÉÉxÉlÉrÉÉÈ

SAGUNA-BRAHMAN UPASANAS

Anuvaka 1.6

Meditations on Form

THIS ANUVAKA IS CONNECTED with the previous one. The Upasanas begun in the last Anuvaka, continue along the same lines of Vyaahrityas but take the student deeper into the experience of subtlety towards Brahman within himself.

In Anuvaka 5, Upasanas began with the Worlds (gross body), then moved on to the Devatas (the subtle body), then to the Vedas (into the realm of knowledge or the intellect) and Pranas (the forces of Life). All these take the student up to Hiranyagarbha, the Total Mind, which is at the subtle body level.

Now we go into the next phase of spiritual development. The focus shifts mostly into the realm of Mahah which represents the Supreme Brahman. Mahah includes Bhuh, Bhuvah and Suvah, but also transcends them. Ten Upasanas on the attributes of Brahman are taught here. They are called Upasanas because they only direct our attention to Brahman. As knowledge of the Self has not been received yet, the true nature of Brahman is not known.

The Upasanas train the mind to become more sharp and intensely concentrated. The qualities or attributes meditated upon point to the Infinite nature of Brahman. However, because the Upasanas focus on attributes, they are classified under the category of Saguna Brahman, i.e. Brahman with attributes. These Upasanas prepare the way for the attributeless or Nirguna forms of meditation that follow later in this Upanishad.

In the four verses of Anuvaka 6, the topics discussed are fivefold:

i) Where should we contemplate? verse 1.6.1 1 centre of focus

ii) Three “Mystic Centres” to Brahman; verse 1.6.1 3 centres of focus

iii) The Dissolution of Ego; verse 1.6.2

iv) Lordship & Sovereignty; verse 1.6.3

v) More Upasanas of the Self (6 no). verse 1.6.4 6 attributes of focus

Verse 1.6.1: The Centre for Meditation – the Heart

1. xÉ rÉ LwÉÉåÅliÉ™SrÉ AÉMüÉzÉÈ | 2. iÉÎxqɳÉrÉÇ mÉÑÂwÉÉå qÉlÉÉåqÉrÉÈ | AqÉ×iÉÉå ÌWûUhqÉrÉÈ | || 1.6.1 ||

1. sa ya £½µ:'ntah»daya ¡k¡¾a¦ |

2. tasminnaya¯ puru½µ manµmaya¦ | am»tµ hira³maya¦ | || 1.6.1 ||

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1 sah yah eshah antah hridaya aakaashah; i) Here, in this space within the heart;

2 tasmin ayam purushah manomayah; amritah, hiranmayah.

resides He who is full of intelligence; the Immortal, the Self-effulgent entity.

1 The object of concentration is i) the heart centre, symbolising the Supreme Brahman, and located in the very core of our being. This is purely for the purposes of the Upasana, since we know that Brahman is all-pervading. However, by directing our minds to the heart centre, the Upasanas succeed in focusing our attention to a remarkable degree.

The Bhashya describes this as “The heart is a lump of flesh in the shape of a lotus, which is the seat of the vital force which opens out through many nerves. It is like a stalk with a drooping flower facing down.”

2 i) Manomayah – “controller (the Self) of the mind stuff; or, the Supreme Being who is “full of intelligence”. The acquisition of knowledge of the Self is not present but is hinted at. In the absence of detailed knowledge, some attribute is necessary to fix the mind.

ii) Amritam – the Self is “Immortal”; it is deathless. iii) Hiranmayah – “full of Light”; the Self is also self-effulgent or self-revealing.

Verse 1.6.2: Three More “Mystic” Centres

3. AliÉUåhÉ iÉÉsÉÑMåü | rÉ LwÉxiÉlÉ CuÉÉuÉsÉqoÉiÉå | xÉålSìrÉÉåÌlÉÈ | 4. rɧÉÉxÉÉæ MåüzÉÉliÉÉå ÌuÉuÉiÉïiÉå | urÉmÉÉå½ zÉÏwÉïMümÉÉsÉå | || 1.6.2 ||

3. antar£³a t¡luk£ | ya £½astana iv¡valambat£ | s£ndrayµni¦ |

4. yatr¡sau k£¾¡ntµ vivartat£ | vyapµhya ¾§r½akap¡l£ | || 1.6.2 ||

3 antarena taaluke; yah eshah stana iva avalambate; saa indra yonih;

ii) Between the palates; that which hangs down like a nipple; That is the birthplace of Indra.

4 yatra asau keshaantah vivartate; vyapohya sheersha kapaale

iii) Where the root of hair is made to part; iv) The opening at the centre of the skull.

The additional three centres for concentration exercises are also located within the physical body. These are taken as symbols for the “Residence” of Brahman. True, the all-pervading Brahman cannot have a residence, but in an Upasana one can imagine one.

The centres chosen are such that they require us to make a special effort to focus on them. They carry with them an air of mysticism, an air of the Unknown, an air of mystery. We do not ever think of them on a daily basis, as we do our fingers, ears and nose.

3 For instance, there is ii) the little ‘nipple’ (epiglottis) at the back of the mouth, used unconsciously to lock the gullet; this is another centre we rarely give attention to.

4a iii) The root of hair makes for a very imaginative meditation in search of Brahman!

4b The opening at iv) the centre of the skull was spoken of in the Aitareya Upanishad as the Vidriti, the “place of Bliss”. It is the regal opening through which Brahman Himself is said to have ‘entered’ the human body at the time when Man was created. Here it finds a good use in this Upasana, which is aimed at reminding us of Brahman.

How imaginative and creative were the Rishis! How and resourceful and helpful!

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Verse 1.6.3: The Departure of the Ego

5. pÉÔËUirÉalÉÉæ mÉëÌiÉÌiɸÌiÉ | pÉÑuÉ CÌiÉ uÉÉrÉÉæ |

xÉÑuÉËUirÉÉÌSirÉå | qÉWû CÌiÉ oÉë¼ÍhÉ | || 1.6.3 ||

5. bhÀrityagnau pratiti½¿hati | bhuva iti v¡yau |

suvarity¡dity£ | maha iti brahma³i | || 1.6.3 ||

5 bhuh iti agnau pratitishthati; He stands in fire, as the word Bhuh;

bhuvah iti vaayau; (He stands) in the air, in the shape of Bhuvah;

suvah iti aaditye; (He stands) in the Sun, as Suvah;

mahah iti brahmani; (He stands) in Brahman, as Mahah;

This presents the imaginary path of departure or disintegration of our Ego-consciousness. A path is indicated which leads the meditator to Mahah, the Brahmic Consciousness, who has these attributes, and is realizable through Self-knowledge.

5 The verse closely resembles verse 1.5.1. In the language of imagery, the meditator aims to reach Mahah, where he hopes to behold Brahman standing there. In order to reach this place, he has to first pass through the three regions of Bhuh, Bhuvah and Suvah in that order, as described in 1.5.1.

The first is Bhuh, which establishes him in Fire, and which stands for this earth-plane of Consciousness. It is where we all begin our spiritual journey.

The second is Bhuvah, which establishes him in Air, and which stands for the subtle level of Consciousness. It represents the mental realm of experience.

The third is Suvah, which establishes him in the Sun, and which stands for his unity of Consciousness with the heavenly or causal worlds. The final stage of this Astral journey ends in Mahah, where the meditator discovers his union with Brahman.

Verse 1.6.4: The State of Sovereignty & Lordship

6. AÉmlÉÉåÌiÉ xuÉÉUÉerÉqÉç |

AÉmlÉÉåÌiÉ qÉlÉxÉxmÉÌiÉqÉç | 7. uÉÉYmÉÌiɶɤÉÑwmÉÌiÉÈ | ´ÉÉå§ÉmÉÌiÉÌuÉï¥ÉÉlÉmÉÌiÉÈ | || 1.6.4 ||

6. ¡pnµti sv¡r¡jyam |

¡pnµti manasaspatim | 7. v¡kpati¾cak½u½pati¦ | ¾rµtrapatirvij²¡napati¦ | || 1.6.4 ||

6 aapnoti swaraajyam; He obtains sovereignty over himself;

aapnoti manasah patim; He obtains lordship over his mind:

7 vaak-patih, chakshushpatih; shrotrahpatih, vijnaanapatih;

He becomes the Lord of Speech, Lord of the eyes; Lord of the ears, and Lord of knowledge;

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6 At Mahah, the “path” ends. The meditator who succeeds in reaching this realm, is established in Brahman, the Supreme Goal of his spiritual adventure. It is the unity which is termed Self-realisation. This is the supreme moment of God-realisation, when he “gets sovereignty” according to the Bhashya.

7 The state of sovereignty of the Yogi is when he becomes Lord of speech, senses, mind, and intellect – referred to symbolically as “speech, eyes, ears, and knowledge.”

Verse 1.6.5: More Attributes for Meditations

8. LiɨÉiÉÉå pÉuÉÌiÉ | AÉMüÉzÉzÉUÏUÇ oÉë¼ |

xÉirÉÉiqÉ mÉëÉhÉÉUÉqÉÇ qÉlÉ AÉlÉlSqÉç |

zÉÉÎliÉxÉqÉ×®qÉqÉ×iÉqÉç | 9. CÌiÉ mÉëÉcÉÏlÉ rÉÉåarÉÉåmÉÉxuÉ | || 1.6.5 ||

8. £tattatµ bhavati | ¡k¡¾a¾ar§ra¯ brahma |

saty¡tma pr¡³¡r¡ma¯ mana ¡nandam |

¾¡ntisam»ddhamam»tam | 9. iti pr¡c§na yµgyµp¡sva | || 1.6.5 ||

8 etat tatah bhavati; akaasha shareeram brahma; satyaatma, praanaa raamam manah aanandam; shaanti samriddham, amritam;

Then he becomes This Brahman, whose Body is space; whose nature is Truth, who sports in Prana, whose mind is Bliss. who is full of peace, and who is Immortal;

9 iti praacheena-yogya upaasva. Do thou meditate on this “time-honoured Yoga”.

8 Six more attributes are now listed, in addition to the previous four inner centres in 1.6.1-2 making a total of 10 items from i) to x) to be meditated upon as Upasanas. They are:

v) Akasha – his body becomes as subtle as the Space; vi) Satya – he reaches the Paramarthik Reality, Sat or Absolute Truth; vii) Praana – he revels, disports, in the Vital forces; or the word could also mean

the vital forces find their delight in him; viii) Anandam – his mind itself becomes all Bliss; or, if Mano is taken to mean

‘mind’, then this phrase will mean “producer of Bliss to all in this world”; ix) Shanti – he becomes Peace itself, together with Prosperity which

accompanies it. True prosperity comes with the attainment of the Self. x) Amritam – he attains Immortality;

These nine Upasanas are done as an exercise in meditation by the practitioner. By meditating in this way, the power of his thoughts start propelling him towards realization.

*****

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|| CÌiÉ xÉmiÉqÉÉåÅlÉÑuÉÉMüÈ ||

mÉ×ÍjÉurÉɱÑmÉÉÍkÉMümÉgcÉoÉë¼ÉåmÉÉxÉlÉqÉç

“PANKTI” UPASANAS

Anuvaka 1.7

The Culture of “Fives”

PANKTI IS DERIVED FROM the word ‘Pancha’, meaning “five”. The word Pankti is a name given to a Vedic poetic meter with five Padas, each made up of five syllables. The Padas are like the “feet” or steps by which the meter moves forward, and the syllables are like the five toes of each foot. It is a commonly used meter, and sounds very sweet when sung. The lines of this Anuvaka itself are set in the Pankti meter.

Based on the number “Five”, we have another set of Upasanas; hence the name “Pankti Upasanas”. The aim of these Upasanas is to provide yet another method by which the student is able to connect the inner world to the outer world, since both are arranged in groups of five. It also connects to the Panchagni Yajna, which is also five in number.

The six sets of five presented here are divided into two groups: There are three sets of five for the External World in verse 1.7.1; and three sets of five for the Internal World in verse 1.7.2. The external group is called Adhibhootam; the internal group is Adhyatmam.

The three sets of five in each group may be further classified under the following three heads: i) the Adhilaukika, pertaining to the worlds; ii) the Adhidaivika, pertaining to the gods; and iii) the Adhibhautika, pertaining to the elements.

The student is shown that there exists a relationship between the external and the internal. The three “Fives” of the external world correspond respectively with the three “Fives” of the internal world. The student is expected to ponder over this relationship and satisfy himself of the link. To the student who takes the trouble to do this, the study becomes a very useful indicator of the Truth: “Unity behind the Diversity in Creation”.

Verse 1.7.1: “Pankti” – the External World Groupings

1. mÉ×ÍjÉurÉliÉËU¤ÉÇ ±ÉæÌSïzÉÉåÅuÉÉliÉUÌSzÉÉÈ | 2. AÎalÉuÉÉïrÉÑUÉÌSirɶÉlSìqÉÉ lɤɧÉÉÍhÉ | 3. AÉmÉ AÉåwÉkÉrÉÉå uÉlÉxmÉiÉrÉ AÉMüÉzÉ AÉiqÉÉ | 4. CirÉÍkÉpÉÔiÉqÉç | || 1.7.1 ||

1. p»thivyantarik½a¯ dyaurdi¾µ:'v¡ntaradi¾¡¦ |

2. agnirv¡yur¡ditya¾candram¡ nak½atr¡³i |

3. ¡pa µ½adhayµ vanaspataya ¡k¡¾a ¡tm¡ |

4. ityadhibhÀtam | || 1.7.1 ||

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1 prithivee, antariksham, dyauh, dishah, avaantara-dishaah;

i) The earth, interspace, heavens, main quarter and intermediate quarters;

2 agnih, vaayuh, aadityah, chandramaah, nakshatraani;

ii) Fire, air, sun, moon and stars;

3 aapah, oshadhayah, vanaspatayah, aakaashah, aatmaa;

iii) Waters, herbs, forest, space and Self –

4 iti adhibhootam Thus is described all the External Things.

Verse 1.7.2: “Pankti” – the Internal World Groupings

5. AjÉÉkrÉÉiqÉqÉç | 6. mÉëÉhÉÉå urÉÉlÉÉåÅmÉÉlÉ ESÉlÉÈ xÉqÉÉlÉÈ | 7. cɤÉÑÈ ´ÉÉå§ÉÇ qÉlÉÉå uÉÉMçü iuÉMçü | 8. cÉqÉïqÉÉÇxÉ xlÉÉuÉÉÎxjÉ qÉ‹É | || 1.7.2 ||

5. ath¡dhy¡tmam |

6. pr¡³µ vy¡nµ:'p¡na ud¡na¦ sam¡na¦ |

7. cak½u¦ ¾rµtra¯ manµ v¡k tvak |

8. carmam¡¯sa sn¡v¡sthi majj¡ | || 1.7.2 ||

5 atha adhyaatmam; Now, in respect of the Embodied Soul.

6 praanah, vyaanah, apaanah, udaanah, samaanah;

i) Prana, Vyana, Apana, Udana and Samana;

7 chakshuh, shrotram, manah, vaak, tvak;

ii) Eyes, ears, mind, speech and touch;

8 charma, maagmsagm, snaavaa, asthi, majjaa

iii) Skin, flesh, muscles, bones and marrow.

Verse 1.7.3: Pairing Up the External & the Internal

9. LiÉSÍkÉÌuÉkÉÉrÉ GÌwÉUuÉÉåcÉiÉç | 10. mÉɇÇû uÉÉ CSÇxÉuÉïqÉç | 11. mÉɇåûlÉæuÉ mÉɇûaÉç xmÉ×hÉÉåiÉÏÌiÉ | || 1.7.3 ||

9. £tadadhividh¡ya »½iravµcat |

10. p¡±kta¯ v¡ ida¯sarvam |

11. p¡±kt£naiva p¡±ktag sp»³µt§ti | || 1.7.3 ||

9 etat adhividhaaya rishih avochat; After analyzing these, the seer said:

10 paanktam vai idagm sarvam; “All this is Pentadic or fivefold;

11 paankten eva paanktagm sprinoti iti. One set of “Fives” sustains another of “Fives”.

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Table: PAIRING UP the EXTERNAL with INTERNAL Worlds

GROUPINGS

EXTERNAL INTERNAL

i) A

DH

ILA

UK

IKA

The

Wo

rld

s

1 Earth Apana

2 Interspace Vyana

3 Heavens Prana

4 Main Quarter Samana

5 Intermed Qtrs Udana

ii) A

DH

IDA

IVIK

A

The

De

vata

s

1 Fire Speech

2 Air Ears

3 Sun Eyes

4 Moon Mind

5 Stars Touch

iii)

AD

HIB

HA

UTI

KA

The

Ele

me

nts

1 Waters Muscles

2 Herbs Flesh

3 Forest Bones

4 Space Skin

5 Self Marrow

By practising these Upasanas, the purpose is to break our egoism. Materialism props up egoism. However, by associating each group in the external world with its counterpart in the internal world, the Upasana has the effect of exposing the unreality of the ego-sense.

We are united to all creation as indicated by these groupings. Where is there place for one’s individuality to assert itself?

By instilling the ideas of reverence and respect for the world outside, the Rishis aimed to strengthen the younger generation early in life against the onslaughts of diabolical cultural forces within the community. Pujya Gurudev devised his own set of “five D’s” to describe this: “Depravity, Disintegration, Devilry and Diabolic Decadence!”

The subjective world within is a counterpart of the objective world without. This vision of experiencing the outer to be as sacred and holy as the inner is the great gift of the ancient Rishis to the world of any age.

*****

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|| CirɹqÉÉåÅlÉÑuÉÉMüÈ ||

mÉëhÉuÉÉåmÉÉxÉlÉqÉç

PRANAVA (“OM”) UPASANA

Anuvaka 1.8

Meditation on “OM”

OM IS THE MOST powerful Upasana offered by the Upanishads. It covers all the other Upasanas. The ultimate Upasana taught by the Rishis of yore is that of repeating the sound symbol, OM, written as . Om brings the mind to the very portals of supreme Bliss and spiritual realization.

Om is the basic sound of the universe. The Gayatri Mantra comes from Om. Everything, not just sound, is considered to be Om at the Paramarthik level of Reality.

Verse 1.8.1: Upasana on the Mystic Syllable “Om”

1. AÉåÍqÉÌiÉ oÉë¼ | AÉåÍqÉiÉÏSÇxÉuÉïqÉç | || 1.8.1 || 1. µmiti brahma | µmit§da¯sarvam | || 1.8.1 ||

1 om iti brahma; om iti idam sarvam

The sacred sound “Om” is Brahman. All This (this entire universe) is the syllable Om.

1 Om is the sound symbol of the Supreme Brahman, i.e. it is an Alambana for Brahman, even though it is only a word.

In the Bhashya link, it says that when Om is repeated it becomes a Sadhana to attain Brahman. Depending on the attitude with which the repetition is done, through Om one can reach either the highest Brahman, the Supreme Reality; or Hiranyagarbha, the Total Mind. The former needs total selflessness and full knowledge and awareness of the Self during repetition. The latter is attained when one-pointed repetition alone is there but not accompanied by knowledge of the Self.

Verse 1.8.2: Om Stuti – the Glorification & Uses of OM

2. AÉåÍqÉirÉåiÉSlÉÑM×üÌiÉWïûxqÉ uÉÉ 3. AmrÉÉåÇ´ÉÉuÉrÉåirÉÉ´ÉÉuÉrÉÎliÉ | 4. AÉåÍqÉÌiÉ xÉÉqÉÉÌlÉ aÉÉrÉÎliÉ | 5. ÁÇzÉÉåÍqÉÌiÉ zÉx§ÉÉÍhÉ zÉÇxÉÎliÉ | 6. AÉåÍqÉirÉkuÉrÉÑïÈ mÉëÌiÉaÉUÇ mÉëÌiÉaÉ×hÉÉÌiÉ |

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7. AÉåÍqÉÌiÉ oÉë¼É mÉëxÉÉæÌiÉ | 8. AÉåÍqÉirÉÎalÉWûÉå§ÉqÉlÉÑeÉÉlÉÉÌiÉ | 9. AÉåÍqÉÌiÉ oÉëɼhÉÈ mÉëuɤrɳÉÉWû | 10. oÉë¼ÉåmÉÉmlÉuÉÉlÉÏÌiÉ | oÉë¼æuÉÉåmÉÉmlÉÉåÌiÉ | || 1.8.2 ||

2. µmity£tadanuk»tirhasma v¡

3. apyµ¯¾r¡vay£ty¡¾r¡vayanti |

4. µmiti s¡m¡ni g¡yanti |

5. µ°¯¾µmiti ¾astr¡³i ¾a¯santi |

6. µmityadhvaryu¦ pratigara¯ pratig»³¡ti |

7. µmiti brahm¡ prasauti |

8. µmityagnihµtramanuj¡n¡ti |

9. µmiti br¡hma³a¦ pravak½yann¡ha |

10. brahmµp¡pnav¡n§ti | brahmaivµp¡pnµti | || 1.8.2 ||

2 om iti etat anukriti ha sma vai; Uttering Om is widely known to indicate consent;

3 api om shraavaya iti

aashraavayanti;

The priest officiating at the sacrifice encourages his

assistants with the words, “Om, recite to the Gods”; 4 om iti saamaani gaayanti; With Om, they start the singing of the Sama verses;

5 om shom iti shastraani shamsanti; With “Om Shom”, they begin reciting the Shastras;

6 om iti adhvaryuh pratigaram pratigrinaati; With “Om”, the Adhwaryu answers or prompts;

7 om iti brahma prasauti; With Om, the chief priest Brahma expresses his accent;

8 om iti agnihotram anujaanaati; With Om one permits the offering of oblation to the fire

9 om iti braahmanah pravakshyan aaha; The Brahmana recites “Om” before studying.

[Interpretation 1: Brahman = Supreme Reality, Paramarthik goal]

10a brahma upaapnavaani iti;

brahma eva upaapnoti

“May I obtain Brahman”, thus saying,

He verily does obtain Brahman!

[Or, Interpretation 2: Brahman = the Vedas, Vyavaharic goal]

10b brahma upaapnavaani iti; brahma eva upaapnoti

“May I acquire the Vedas”, thus saying, He verily does master the Vedas!

2 Anukriti: “concurrence” or “consent”. Om is used to express consent. This is a colloquial or Laukika usage of the word, Om. When somebody says ‘I do’ or ‘I shall go’, another approves the act or speech by uttering the word ‘Om’.

3 Prerana: “encouragement”. The context here is when a chanter at a Yajna is sleepy and misses chanting the Mantras, then the elder priest encourages him by loudly calling out “Om Shraavaya”! By this, the errant reciter is brought back into wakefulness.

4 Gaayanti: “they begin singing”. The chanters of the Sama Veda begin their chanting with ‘Om’. With that, their singing gets synchronised in tune and meter.

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5 Shastraani: “prose recitations” (other than Sama Veda). Those portions of the Vedas that are not set to a tune, are begun with the words ‘Om Shom’.

6 Pratigaram: “encouraging words”; the Adhyvaryu is a priest who utters encourage-ment all the time to chanters who may be feeling a bit tired.

7 Prasauti: “approval”; the head priest called Brahma, who is versed in all the Vedas and supervises the rites, gives his approval with the word ‘Om’.

8 Anujaanaati: “gives consent”; by uttering ‘Om’, the head priest gives his consent for the Agnihotra to begin.

9 Pravakshyan: “just before beginning his study” of the Vedas, the word ‘Om’ is uttered. It is usually accompanied by a formal statement of intent or purpose:

10 The statement of purpose could have two translations, depending on the meaning taken for ‘Brahman’, as shown below.

10a i) “May I thus obtain Brahman!” Thus he obtains the, Paramarthic Reality.

10b ii) “May I thus study well the Vedas!” Thus he obtains mastery over the Vedas. This is in the Vyavaharic or relative reality.

In these ways, the use of the syllable gets associated with every aspect of the ritual proceedings. Indeed, it must be an awesome feeling to be present at one of these rituals and hear ‘Om’ at every step of its progress. The sanctity is kept intact in this manner. Everything that is done reminds one of the Supreme Reality.

*****

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|| CÌiÉ lÉuÉqÉÉåÅlÉÑuÉÉMüÈ ||

xuÉÉkrÉÉrÉmÉëzÉÇxÉÉ

SWADHYAYA PRASHAMSAA

Anuvaka 1.9

Principles of Study & Teaching

THE BHASHYA LINK TO this Anuvaka envisages the possibility that people may misunderstand the Vedic insistence on knowledge for the attainment of Liberation. Some may be led to believe that other considerations such as one’s duties to the community are being relegated to the level of insignificance. This is not so.

In order to avoid such misunderstanding, this Anuvaka takes up the cause of these duties enjoined upon each individual, and emphatically asks everyone involved in the practice of Vedic Dharma to “Study and Teach” the Vedic science. All are asked without any exception to become the ambassadors of this Vedic way of life, so that the culture is perpet-uated amongst the people of the community.

This Anuvaka is split into four sections: i) Vedic Culture; ii) Obligatory Duties; iii) Perpetuation of Culture; iv) Examples Set by Sages.

Verse 1.9.1: Vedic Culture

1. GiÉÇ cÉ xuÉÉkrÉÉrÉmÉëuÉcÉlÉå cÉ | 2. xÉirÉÇ cÉ xuÉÉkrÉÉrÉmÉëuÉcÉlÉå cÉ | 3. iÉmÉ¶É xuÉÉkrÉÉrÉmÉëuÉcÉlÉå cÉ | 4. SqÉ¶É xuÉÉkrÉÉrÉmÉëuÉcÉlÉå cÉ | 5. zÉqÉ¶É xuÉÉkrÉÉrÉmÉëuÉcÉlÉå cÉ | || 1.9.1 ||

1. »ta¯ ca sv¡dhy¡yapravacan£ ca |

2. satya¯ ca sv¡dhy¡yapravacan£ ca |

3. tapa¾ca sv¡dhy¡yapravacan£ ca |

4. dama¾ca sv¡dhy¡yapravacan£ ca |

5. ¾ama¾ca sv¡dhy¡yapravacan£ ca | || 1.9.1 ||

1 ritam cha swaadhyaaya pravachane cha; Relative Dharma; truthfulness;

2 satyam cha swaadhyaaya pravachane cha; Absolute Dharma; Truth;

3 tapah cha swaadhyaaya pravachane cha; Penance; austerity;

4 damah cha swaadhyaaya pravachane cha; Sense Control; external checks;

5 shamah cha swaadh-yaaya pravachane cha; Tranquillity; mental check;

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Lines 1-5 concern mainly the Brahmacharya Ashrama, i.e. students. In all the lines, Swadhyaaya (study), and Pravachana (propagation) is to be practised sincerely together:

1. Ritam comes first. We should know first and foremost what should be done. Dharma is to be studied and then taught.

2. Satyam is the source or principle behind Ritam. Ritam is the expression or manifestation of the principle of Satyam or Absolute Truth.

Tapas, Dama and Shama are part of Sadhana Chatushtaya, which comprises the basic qualifications for the person engaged in study and propagation of the Vedas.

Verse 1.9.2: Obligatory Duties

6. AalÉrÉ¶É xuÉÉkrÉÉrÉmÉëuÉcÉlÉå cÉ | 7. AÎalÉWûÉå§ÉÇ cÉ xuÉÉkrÉÉrÉmÉëuÉcÉlÉå cÉ | 8. AÌiÉjÉrÉ¶É xuÉÉkrÉÉrÉmÉëuÉcÉlÉå cÉ | 9. qÉÉlÉÑwÉÇ cÉ xuÉÉkrÉÉrÉmÉëuÉcÉlÉå cÉ | || 1.9.2 ||

6. agnaya¾ca sv¡dhy¡yapravacan£ ca |

7. agnihµtra¯ ca sv¡dhy¡yapravacan£ ca |

8. atithaya¾ca sv¡dhy¡yapravacan£ ca |

9. m¡nu½a¯ ca sv¡dhy¡yapravacan£ ca | || 1.9.2 ||

6 agnayah cha swaadhyaaya pravachane cha; Domestic and spiritual “fires”;

7 agnihotram cha swaadhyaaya pravachane cha; Observance of daily fire sacrifice;

8 atithayah cha swaadhyaaya pravachane cha; The caring of guests;

9 maanusham cha swaadhyaaya pravachane cha; Good, worthy social conduct;

Lines 6-9 concern mainly Grihastha Ashrama, i.e. householders.

The householder has to see that his domestic ‘fire’ is kept burning, i.e. his household runs well and is able to provide for all persons and guests. The spiritual ‘fires’ also have to be kept burning as they are obligatory on the householder to fulfil his part, the Yajna, in the Cosmic Wheel of Action.

No one is exempt from the common courtesy to be extended to one’s guests and from decent conduct worthy of being a good human being. It is passages like these which have brought about a very high standard among the households in India. Hospitality in Indian households is proverbial; it is a trait that is seen throughout India

Verse 1.9.3: Perpetuation of Culture

10. mÉëeÉÉ cÉ xuÉÉkrÉÉrÉmÉëuÉcÉlÉå cÉ | 11. mÉëeÉlÉ¶É xuÉÉkrÉÉrÉmÉëuÉcÉlÉå cÉ | 12. mÉëeÉÉÌiÉ¶É xuÉÉkrÉÉrÉmÉëuÉcÉlÉå cÉ | || 1.9.3 ||

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10. praj¡ ca sv¡dhy¡yapravacan£ ca |

11. prajana¾ca sv¡dhy¡yapravacan£ ca |

12. praj¡ti¾ca sv¡dhy¡yapravacan£ ca | || 1.9.3 ||

10 prajaa cha swaadhyaaya pravachane cha; Duties towards children;

11 prajanah cha swaadhyaaya pravachane cha; Duties in raising a family;

12 prajaatih cha swaadhyaaya pravachane cha; Duties in continuing the generations;

Besides the householders, this section applies mainly to the Vanaprastha Ashrama, i.e. those who are nearing retirement. It prescribes the joint responsibilities of the householder and the Vanaprasthi towards the community; both Ashramas have to ensure that the culture is perpetuated through various means, centred on the raising of children (Prajaa) with care, and seeing to their health, proper education and cultural foundation.

Prajana or procreation is regarded as a responsibility to the community.

Prajaatih is also a responsibility; to ensure the training of the grandchildren. This implies that the Vanaprasthis have to see to it that the children get well settled. Thereafter, they can assist in training the grandchildren before entering the Vanaprastha Ashram of life.

In all the above 12 items, learning and teaching are prime responsibilities of the person. While engaged in any of the above, the practitioner is bound to study them and to teach them to others. The study is to ensure that he gets as far as possible towards emancipation, and the teaching is to ensure that society will always have this knowledge.

Verse 1.9.4: Examples of the Sages

13. xÉirÉÍqÉÌiÉ xÉirÉuÉcÉÉ UÉjÉÏiÉUÈ | 14. iÉmÉ CÌiÉ iÉmÉÉåÌlÉirÉÈ mÉÉæÂÍzÉÌ¹È | 15. xuÉÉkrÉÉrÉmÉëuÉcÉlÉå LuÉåÌiÉ lÉÉMüÉå qÉÉæªsrÉÈ | 16. iÉή iÉmÉxiÉή iÉmÉÈ | || 1.9.4 ||

13. satyamiti satyavac¡ r¡th§tara¦ |

14. tapa iti tapµnitya¦ pauru¾i½¿i¦ |

15. sv¡dhy¡yapravacan£ £v£ti n¡kµ maudgalya¦ |

16. taddhi tapastaddhi tapa¦ | || 1.9.4 ||

13 satyam iti satyavachaah raatheetarah;

“Truth alone is to be practised,” thus holds Satyavacha, the son of Ratheetara.

14 tapah iti taponityah paurushishtih;

“Penance alone is to be practised,” thus holds Taponitya, son of Purushishtha.

15 swaadhyaaya pravachane eva iti naakah maudgalyah;

“Study and preaching of Veda alone is to be practised,” thus holds Naaka, son of Mudgala.

16 tat hi tapah, tat hi tapah

That verily is Penance; that verily is penance.

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The earlier three verses are summarised in this fourth verse. If we look carefully at this verse, we notice the following:

13 Truth alone: This view expresses the needs of the Brahmacharya Ashrama;

14 Penance alone: This view expresses the needs of the Grihastha Ashrama;

15 Study & Preaching alone: This expresses the needs of the Vanaprastha Ashrama;

16 All three views are aspects of the theme of austerity or penance. This ensures that the focus of life does not become a pursuit of pleasure; rather it becomes a responsibility that requires our self-sacrifice to ensure a healthy society from generation to generation.

Examples are quoted of great sages who lived exemplarily along the lines suggested here. They are held up for our inspiration, admiration, and to look up to as a role model.

The names of the sages in the above examples can also be taken to mean “those who are filled with that quality”. For example, Satyavacha means “one whose speech consists of truth”, and Taponitya means “one who is ever steeped in austerity”.

The Special Role of the Vanaprasthis

Vanaprasthis have an important part to play in the field of study and propagation. Their experience can be brought to bear on the upcoming generations. They are urged to become more involved in proper study and teaching. These are sacred duties for those who wish to uphold the Dharma. It is their service to plough back to the community what they have gained from it.

Acharyaji explained that these two principles, namely study and propagation, were the basis of the Chinmaya Mission’s Vanaprastha programme. The Mission is deeply commited to practicing all the principles of Hinduism, but particularly these two. In the Chinmaya Pledge are the lines: “We know our responsibilities; give us the ability and courage to fulfil them.” These lines refer to study and propagation of the Vedic knowledge.

*****

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|| CÌiÉ SzÉqÉÉåÅlÉÑuÉÉMüÈ ||

oÉë¼¥rÉÉlÉmÉëMüÉzÉMüqÉl§ÉÈ

BRAHMA-JNANA PRAKASHAKA

Anuvaka 1.10

The Realisation of Trishanku

THE CULMINATION OF KNOWLEDGE

THIS SECTION IS THE culmination of all the Upasanas taught in the earlier Anuvakas. The development of knowledge in a seeker brings him ultimately to the state of Perfection, a Siddha like Sage Trishanku. This state of Perfection is glorified in this Anuvaka.

The Anuvaka may also be seen as a glorification of Knowledge of the Self. Such knowledge only arises in one who has purified himself. The recitation of this Mantra as a spiritual practice for purification in its own right, is suggested by the Bhashya. Hence, it is part of the daily chanting programme in many Ashrams.

By mere Upasana one cannot get Brahma Praapti, attainment of Brahman. It is thus implied that the Upasana of reciting this Mantra will bring about the needed purity for knowledge to then arise spontaneously.

The Aham or “I” could be interpreted in two ways in this verse. The first meaning is that it is Brahma Jnana, the knowledge of Brahman which is the “I” here. In other words, it is a soliloquy by Self-knowledge personified. The second meaning would be to take as the Self, the inner Ruler. In class we took the former case, as it is more relevant in the context of Part 1, which glorifies Knowledge. The latter meaning is more appropriate to Part 2 of this Upanishad. The difference is due to Knowledge being taken either as Apara or Para Vidya.

Verse 1.10.1: The Sacred Chant of Trishanku

1. AWÇû uÉפÉxrÉ UåËUuÉÉ | 2. MüÐÌiÉïÈ mÉ×¸Ç ÌaÉUåËUuÉ | 3. FkuÉïmÉÌuɧÉÉå uÉÉÎeÉlÉÏuÉ xuÉqÉ×iÉqÉÎxqÉ | 4. SìÌuÉhÉÇxÉuÉcÉïxÉqÉç | 5. xÉÑqÉåkÉ AqÉ×iÉÉåͤÉiÉÈ | 6. CÌiÉ Ì§ÉzɃ¡ûÉåuÉåïSÉlÉÑuÉcÉlÉqÉç |

|| 1.10.1 ||

1. aha¯ v»k½asya r£riv¡ |

2. k§rti¦ p»½¿ha¯ gir£riva |

3. Àrdhvapavitrµ v¡jin§va svam»tamasmi |

4. dravi³a¯savarcasam |

5. sum£dha am»tµk½ita¦ |

6. iti tri¾a±kµrv£d¡nuvacanam |

|| 1.10.1 ||

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1 aham vrikshasya rerivaa; I am the stimulator of the tree (of the world);

2 keertih prishtham gireh iva My fame is high as the peaks of the mountains;

3 oordhva pavitrah vaajini iva swamritam asmi;

High and pure like the sun am I, excellent and immortal;

4 dravinam savarchasam; I am power and wealth, effulgent with intuition;

5 sumedhaah amritah akshitah; Intelligent, imperishable and undecaying am I;

6 iti trishankoh vedaanuvachanam. This is the sacred recitation of the seer, Trishanku.

We go through the verse line by line:

1 Vriksha: “tree”. Whenever the tree symbol comes up in Vedanta, it is to be understood that Samsara or worldly existence is meant. The Apara Vidya takes full responsibility for the state of Samsara. Everything that happens in Samsara is governed by Apara Vidya. Hence it is said to be the invigorator of Samsara.

As Apara Vidya, this line represents the Adhyaropa by which the Jiva is trapped on the world-stage. It has the choice to get vigourously engrossed in Samsara and remain there forever, or take to Para Vidya and just as ‘vigorously’ retrace its steps back to its Source, the Self or Brahman.

2 Keertih Prishtham: The purpose of this Mantra is seen immediately in this second line which visually gives an upward thrust to our vision by raising its horizons to the mountain top. No one can escape the sight of a mountain, even in the landscape of knowledge where Para Vidya stands out like a mountain on the horizon. It raises the call of fame from the mountain top, as if to draw everyone’s attention to the “Higher” knowledge.

The mountain top is something that is beyond our immediate reach; we have to make an effort to get to it. Para Vidya beckons us to make that self-effort, promising us lasting fame if we respond to it. From the plains of Apara Vidya, the Vedic students are urged to raise their sights to the mountain top of Para Vidya.

3 Oordhva Pavitrah: High and pure; the comparison with the secular knowledge is distinctly made in this line. The plains and the heights are distinct from each other even as Apara is distinct from the higher Para Vidya. The common simile of the Sun as used in the Vedas, stands for purity, brilliance and immortality. This is aptly brought into the line to heighten the distinction of this superior knowledge from its secular counterpart.

4 Dravinam Savarchasam: The practical value of this divine knowledge is now brought out. The knowledge leads one to the very source of all “power and spiritual wealth”, the Self. The knowledge also makes one effulgent or radiant with intuition. Intuition is a very subtle faculty developed by the pure intellect to grasp the subtle truths of the Self, which are not available to an impure intellect.

5 Sumedhaah: This is the superlative quality of the “power of understanding” which is required to grasp Para Vidya. Medha Shakti is what every student prays for to give him the ability to grasp the subtle knowledge. Here again, implied in this prayer is the prayer for purity which alone enables one to have access to Medha Shakti.

Amritah Akshitah: “imperishable and undecaying” are fitting terms that describe this divine Knowledge. Not only because it takes one to the Self which is imperishable and decay-less, but also because the knowledge is quite unlike the Apara Vidya which is characterized by change, fluctuation and decay.

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The same word could also be split from its Sandhee form into Amritah Ukshitah. In this case it means “soaked in the necar of immortality”. This concurs with another Vedic text which says, “I am soaked in nectar.”

6 Trishanko: In this final line, the seer Trisanku, after he had attained realization, expresses the fulfillment he gained in life. It is his hope that every student of this higher wisdom should attain the same goal.

By repeating this Mantra, the sage Trisanku hopes that the goal will always be held before the eyes of the seeker, so that he never flags in his enthusiastic efforts to reach it with success as he himself did.

In the context of the rest of the Upanishad, this realization is available to all those who fulfill these three conditions, according to the Bhashya:

i) to one who engages in his obligatory duties enjoined in the Vedas; ii) to one who is devoid of selfish motives; and iii) to one who yearns intensely for realization of the Supreme Brahman.

*****

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|| CirÉåMüÉSzÉÅlÉÑuÉÉMüÈ ||

ÍzÉwrÉÉlÉÑzÉÉxÉlÉqÉç

SHISHYA-ANUSHAASANAM

Anuvaka 1.11

The Convocation Address

THE INSTRUCTIONS CONTAINED in this concluding Anuvaka can be thought of as a Convocation Address by the Acharya to the students who are about to return home after 12 intense years of study at the Gurukula. It is the last day of school, a historic day in the life of the Gurukula children. They go home taking this message from their Acharyaji.

The children had come there at the age of six years, and are now young men 18 years of age, about to launch into active work in their respective homes and then start their own families. This is golden advice coming to them from someone whom they have loved and served as a ‘father’ figure for 12 years. The feelings cannot be imagined; it is an emotional scene in the Guru’s humble hermitage.

The children have been through the “cradle of Vedic Civilisation” – the famous Gurukula System of Education – unsurpassed in its effective means of training children to become thoroughly prepared for the exigencies of life. The system has been known to produce men of the highest moral calibre. The instructions speak for themselves as to what ideals their Acharya expects them to live up to.

The children do not go for annual vacations back to their parent’s home. The Acharya and his wife take full care of them. Love and tenderness come from Guru-Mayi while the learning, the skills and the strict adherence to discipline come from Acharyaji. It is a time-tested, proven method of raising upright, honest citizens, fearless and brave to the core, and dedicated to the service of their communities and the country.

To uphold such a great system, these students are now receiving their final parting instructions. That is the vital context of these lines.

Verse 1.11.1: Instructions from Guru to Student

1. uÉåSqÉlÉÔcrÉÉcÉÉrÉÉåïliÉåuÉÉÍxÉlÉqÉlÉÑzÉÉÎxiÉ | 2. xÉirÉÇ uÉS | kÉqÉïÇ cÉU | xuÉÉkrÉÉrÉÉlqÉÉ mÉëqÉSÈ | 3. AÉcÉÉrÉÉïrÉ ÌmÉërÉÇ kÉlÉqÉÉ™irÉ | mÉëeÉÉiÉliÉÑÇ qÉÉ urÉuÉcNåûixÉÏÈ | 4. xÉirÉÉ³É mÉëqÉÌSiÉurÉqÉç | kÉqÉÉï³É mÉëqÉÌSiÉurÉqÉç | 5. MÑüzÉsÉÉ³É mÉëqÉÌSiÉurÉqÉç | pÉÔirÉæ lÉ mÉëqÉÌSiÉurÉqÉç | 6. xuÉÉkrÉÉrÉmÉëuÉcÉlÉÉprÉÉÇ lÉ mÉëqÉÌSiÉurÉqÉç | 7. SåuÉÌmÉiÉ×MüÉrÉÉïprÉÉÇ lÉ mÉëqÉÌSiÉurÉqÉç | || 1.11.1 ||

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1. v£damanÀcy¡c¡ryµnt£v¡sinamanu¾¡sti |

2. satya¯ vada | dharma¯ cara | sv¡dhy¡y¡nm¡ pramada¦ |

3. ¡c¡ry¡ya priya¯ dhanam¡h»tya | praj¡tantu¯ m¡ vyavacch£ts§¦ |

4. saty¡nna pramaditavyam | dharm¡nna pramaditavyam |

5. ku¾al¡nna pramaditavyam | bhÀtyai na pramaditavyam |

6. sv¡dhy¡yapravacan¡bhy¡¯ na pramaditavyam |

7. d£vapit»k¡ry¡bhy¡¯ na pramaditavyam | || 1.11.1 ||

1 vedam anoochya aachaaryah antevaasinam anushaasti;

Having taught the Vedas, the preceptor enjoins the following on his pupils*:

2 satyam vada; dharmam chara swaadhyaayaat maa pramadah;

Speak the Truth; do your Duty; Never swerve from the Study of the Vedas;

3a aachaaryaaya priyam dhanam aahritya,

To the preceptor, a love-effering given as a Guru-Dakshina is offered;

3b prajaatantum maa vyavacchhetseeh;

Thereafter, the line of descendents in your family should not be cut off;

4 satyaat na pramaditavyam; dharmaat na pramaditavyam;

Never deviate from the Truth; Never be negligent in your Duty;

5 kushalaat na pramaditavyam;

bhootyai na pramaditavyam;

Never overlook your own Welfare;

Never neglect your Prosperity;

6 swaadhyaaya pravachanaabhyaam na pramaditavyam;

The Study and Propagation of the Vedas should never be neglected;

7 deva-pitru-kaaryaabhyaam na pramaditavyam

Your duties towards the Gods and departed souls should never be neglected.

*1 Antevaasinam: “they who live close to the Guru”, i.e. pupils. (see also 1.3.4, 13)

2-7 The instructions are also to be seen as the basics for the realization of the Self. The Vedic wisdom seeds have been sown in the children over 12 long years in the prime of their life. The seeds have to withstand all weather conditions in the field of society. The children will find these words as water to begin germinating the seeds in their hearts.

The students leave the Gurukula with a full knowledge of their responsibilities at home and in society. They have learnt every facet of knowledge covered in the Vedas, from the Karma Kanda rituals to the hair-raising flights of Vedantic realization. It must indeed be a sad moment for the children to leave their beloved Acharyaji and Guru-Mayi.

Verse 1.11.2: On Relationships with Others

8. qÉÉiÉ×SåuÉÉå pÉuÉ | ÌmÉiÉ×SåuÉÉå pÉuÉ |

AÉcÉÉrÉïSåuÉÉå pÉuÉ | AÌiÉÍjÉSåuÉÉå pÉuÉ | || 1.11.2 ||

8. m¡t»d£vµ bhava | pit»d£vµ bhava |

¡c¡ryad£vµ bhava | atithid£vµ bhava | || 1.11.2 ||

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8 maatru devah bhava; May the Mother be to thee a god;

pitru devah bhava; May the Father be to thee a god;

aachaaryah devah bhava; May the Preceptor be to thee a god;

atithih devah bhava May the Guest be to thee a god.

The first instructions that will help the students to re-adjust to family and social life are given in the above verse.

The parents, last seen at a very tender age when playfulness was in their blood, are now going to be seen as ‘gods’ in their eyes. This should not be difficult for them; twelve years have been spent learning how close God really is to us in daily life. Indeed, they have the knowledge that God pervades everything in creation. So these lines are not too difficult for them to grasp.

The fabric of Vedic society thrived on the feeling of love and respect felt by people for their seniors, especially their parents. In Indian society, to this day, seniority is respected for its own sake, no other reason being needed. In addition, knowledge and wisdom are honoured wherever they may be found. Knowledge is held in the highest esteem by Indian society. This explains the respect accorded to men of knowledge, such as one’s teachers. It is hard in today’s world of commercialized education to understand the depth of feeling in a student for his Acharyaji. It exceeds even the love one may have for his father.

Verse 1.11.3: On Actions in the World

9. rÉÉlrÉlÉuɱÉÌlÉ MüqÉÉïÍhÉ | iÉÉÌlÉ xÉåÌuÉiÉurÉÉÌlÉ | lÉÉå CiÉUÉÍhÉ | 10. rÉÉlrÉxqÉÉMüÇxÉÑcÉËUiÉÉÌlÉ | iÉÉÌlÉ iuÉrÉÉåmÉÉxrÉÉÌlÉ | lÉÉå CiÉUÉÍhÉ | || 1.11.3 ||

9. y¡nyanavady¡ni karm¡³i | t¡ni s£vitavy¡ni | nµ itar¡³i |

10. y¡nyasm¡ka¯sucarit¡ni | t¡ni tvayµp¡sy¡ni | nµ itar¡³i | || 1.11.3 ||

9 yaani anavadyaani karmaani;

taani sevitavyaani; no (na + u) itaraani;

The Actions that are free from blemishes –

let only those be done; and not any others;

10 yaani asmaakam sucharitaani;

taani tvayaa upaasyaani; no (na + u) itaraani

Those virtuous actions which are irreproachable, let only those be followed by you;

and not any others;

Out of the humility of his heart and his great respect for the Indian tradition of revering goodness everywhere, the Acharyaji tells his pupils that they should take only the good from what they have seen in his life, and forgive him for his errors. They should discard all his shortcomings with forgiveness. In this humility lies his greatness!

It is a fact that virtue cannot be learnt from textbooks, but by the living example of the teacher. The Acharyaji tried his utmost to be the ideal for his students to strive for. He was undoubtedly an exemplary man, and was highly respected by the community. He was a perfect blend of strictness with tenderness, just like the perfect meal of rice and dhal!

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Verse 1.11.4: Reverence Towards Superiors

11. rÉå Måü cÉÉxqÉcNíåûrÉÉÇxÉÉå oÉëɼhÉÉÈ | 12. iÉåwÉÉÇ iuÉrÉÉÅÅxÉlÉålÉ mÉëµÉÍxÉiÉurÉqÉç | || 1.11.4 ||

11. y£ k£ c¡smacchr£y¡¯sµ br¡hma³¡¦ |

12. t£½¡¯ tvay¡:':'san£na pra¾vasitavyam | || 1.11.4 ||

11 ye ke cha asmat shreyaam sah braahmanaah;

When the Brahmanas who are more distinguished than us are in discussion,

12 teshaam tvayaa aasane na prashva sitavyam; or

teshaam tvayaa aasanena prashvasitavyam;

(i) you must not breathe even a word; Or (ii) you must offer them a seat and provide them with

honourable services.

The Acharya does not ask his pupils to consider him alone to be their teacher. It is Indian tradition to respect all teachers. There are rare and very great Mahatmas who, the Acharya says, deserve more praise and reverence than him. His students are asked to accord them the highest respect. By that is seen their true calibre.

This verse is thus devoted to the ideal of honouring great personages. Such should be the feeling that the student is asked to “not breathe even a word” (say nothing) while in the fortunate situation of being present in their midst, especially when they are discoursing.

We are talking of those sages who have given up everything and have become Sannyasins. Renunciation is the ideal they uphold. That has to be honoured. It is the greatest ideal needed on the path of Self-realisation. Since most Acharyas still remain as householders, this Acharya, recognizing how short he is of the highest ideal seen in the Sannyasin, humbly asks his students to give such revered Mahatmas the respect due to them.

Verse 1.11.5: On Charity

13. ´É®rÉÉ SårÉqÉç | A´É®rÉÉÅSårÉqÉç |

Í´ÉrÉÉ SårÉqÉç | ̾ûrÉÉ SårÉqÉç |

ÍpÉrÉÉ SårÉqÉç | xÉÇÌuÉSÉ SårÉqÉç | || 1.11.5 ||

13. ¾raddhay¡ d£yam | a¾raddhay¡:'d£yam |

¾riy¡ d£yam | hriy¡ d£yam |

bhiy¡ d£yam | sa¯vid¡ d£yam | || 1.11.5 ||

13

shraddhayaa deyam,

ashraddhayaa adeyam; shriyaa deyam, hriyaa deyam; bhiyaa deyam, samvidaa deyam.

Gifts should given with faith,

never give without faith; give in plenty, give with modesty; give with sympathy; give with friendly feelings

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Another virtue that has earned the highest place in Indian society is CHARITY. This verse is dedicated to this virtue. Giving is an art. It has to be done with faith, to the best of our means, with modesty and feeling of sympathy, and with friendliness and harmony. All these together make up the perfect act of charity.

The Bhashya goes a step further. It says “Give with fear”. This means that when we give we should have the feeling that the receiver is our superior. We should carry the feeling of ‘fear’, i.e. being afraid that he may not accept our offering. In other words, everything possible should be done to ensure that we do not incur the displeasure of the receiver.

As Acharyaji put it, “We should feel that the receiver is the Boss.”

The fear should also be there of inadvertently allowing the wrong thought to come into our mind at the time of the charity. If the ego arises and we feel proud to be giving the charity, then the charity loses its merit. This is a healthy sort of fear, for it has a beneficial effect on us. Some may prefer to use the phrase “respectful fear” or just “humility”.

Indeed, this is a compact verse, containing in it the richness and sweetness of Indian tradition at its very best.

Verse 1.11.6: On Doubt About Actions

14. AjÉ rÉÌS iÉå MüqÉïÌuÉÍcÉÌMüixÉÉ uÉÉ uÉרÉÌuÉÍcÉÌMüixÉÉ uÉÉ xrÉÉiÉç |

rÉå iÉ§É oÉëɼhÉÉÈ xÉÇqÉÍzÉïlÉÈ | rÉÑ£üÉ AÉrÉÑ£üÉÈ |

AsÉÔ¤ÉÉ kÉqÉïMüÉqÉÉÈ xrÉÑÈ | 15. rÉjÉÉ iÉå iÉ§É uÉiÉåïUlÉç | iÉjÉÉ iÉ§É uÉiÉåïjÉÉÈ | || 1.11.6 ||

14. atha yadi t£ karmavicikits¡ v¡ v»ttavicikits¡ v¡ sy¡t |

y£ tatra br¡hma³¡¦ sa¯mar¾ina¦ | yukt¡ ¡yukt¡¦ |

alÀk½¡ dharmak¡m¡¦ syu¦ | 15.

yath¡ t£ tatra vart£ran | tath¡ tatra vart£th¡¦ | || 1.11.6 ||

14 atha yadi te

karma-vichikitsaa vaa vritta-vicikitsaa vaa syaat;

Now, if there should arise:

any Doubt regarding your acts, or Any uncertainty in respect of your conduct in life;

ye tatra braahmanaah sammarshinah; yuktaah aayuktaah;

You should act as Brahmanas do, thoughtfully and impartially, from self-control, not set on by others;

alookshaa dharma- kaamaah syuh;

In accordance with Dharma, and not violating it.

15 yathaa te tatra varteran; tathaa tatra vartethaah

As they had acted in their time, so should you act in your time.

It is said that the true strength of a culture is revealed in times of difficulties and trials, not when everything is going well. In these two verses, we are shown how the Indian student was trained to respond to such moments in life when he is put through hardships.

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Verse 1.11.7: On False Accusations of Crime

16. AjÉÉprÉÉZrÉÉiÉåwÉÑ |

rÉå iÉ§É oÉëɼhÉÉÈ xÉÇqÉÍzÉïlÉÈ | rÉÑ£üÉ AÉrÉÑ£üÉÈ |

AsÉÔ¤ÉÉ kÉqÉïMüÉqÉÉÈ xrÉÑÈ | 17. rÉjÉÉ iÉå iÉåwÉÑ uÉiÉåïUlÉç | iÉjÉÉ iÉåwÉÑ uÉiÉåïjÉÉÈ | || 1.11.7 ||

16. ath¡bhy¡khy¡t£½u |

y£ tatra br¡hma³¡¦ sa¯mar¾ina¦ | yukt¡ ¡yukt¡¦ |

alÀk½¡ dharmak¡m¡¦ syu¦ | 17.

yath¡ t£ t£½u vart£ran | tath¡ t£½u vart£th¡¦ | || 1.11.7 ||

16 atha abhyaakhyaateshu; Now when you are falsely accused of some crime;

ye tatra braahmanaah sammarshinah; yuktaah aayuktaah;

You should act as Brahmanas do, thoughtfully and impartially, from self-control, not set on by others;

alookshaa dharma- kaamaah syuh;

In accordance with Dharma, and not violating it;

17 yathaa te teshu varteran;

tathaa teshu vartethaah

As they had reacted in similar situations;

so should you react in your situation.

When doubts arise in our mind, what should we do?

Go to the Brahmanas in the society, the wise ones who are actually living this life of renunciation. Do not go to any other person. Anyone else who is not committed to spirituality will certainly mislead us. It will be like the blind leading the blind. Since the wise Brahmanas are so rare, the chances of being mislead are very strong in this world. So the first difficulty is to find the right person to confide in and get his guidance.

Although this verse does not say so, if such a person is found, he may be taken to be one’s Guru. We know how much importance is placed in the scriptures on having a Guru to guide one in life. In this Upanishad, instead of the word Guru, the more general term Brahmana is used.

Why is the Brahmana alone able to help us out of our difficulties? The verse gives the following reasons:

i) Sammarshinah: They are thoughtful. They will think before they speak. They are not dry philosophers. Such people are very hard to find, and that is why they are so precious to society.

ii) Yuktaah: They are knowledgeable in the problem that we have. They will advise us from their own experience, not from some theory read in a book.

iii) Aayukaah: This is a shortened form of the word ‘Aparapraayuktaah’, meaning “those who are independent in their thinking”. Such persons’ opinion will not be biased by any organizational viewpoint. It will follow strictly along the lines of the scriptures. They do not have ‘an axe to grind’ with you!

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iv) Alookshaah: “those who can empathise with others”; they care for your feelings, and are really concerned about your welfare. They have a tender heart, they are not cruel; there is no hatred or anger in them. They will give you a sympathetic hearing.

v) Dharmakaamaah: “those who are in accord Dharma”; they respect the rules and principles of Dharma as laid out in the scriptures. They are pure people, with straight intentions. They are not devious, not touched by mundane life, and have no desires in them. Hence they are best able to give sound guidance to others.

vi) Syuh: They are “available”. This is the most crucial point. They do not need an appointment. They avail themselves freely to sincere souls who have a predicament in life. Their love is so strong that they will give themselves wholly to you to uplift you from your trials.

Indeed, an example of such a person is one’s own Guru in life!

These are the people we must approach. We must approach them humbly, sit at their feet and invoke the Grace of the Lord through them. They are God to us in flesh and blood. They are “customized Gods” on earth, specifically sent by God to assist us in our own unique condition.

Other solutions are suspect: Logic is inconclusive in these matters; the Shrutis are many, it is very hard to find the right passage that applies to us. The Guru alone can pinpoint our personal problem and help us to overcome it.

Verse 1.11: 8: The Concluding Exhortation

18. LwÉ AÉSåzÉÈ | LwÉ EmÉSåzÉÈ |

LwÉÉ uÉåSÉåmÉÌlÉwÉiÉç | LiÉSlÉÑzÉÉxÉlÉqÉç |

LuÉqÉÑmÉÉÍxÉiÉurÉqÉç | LuÉqÉÑ cÉæiÉSÒmÉÉxrÉqÉç | || 1.11.8 ||

18. £½a ¡d£¾a¦ | £½a upad£¾a¦ |

£½¡ v£dµpani½at | £tadanu¾¡sanam |

£vamup¡sitavyam | £vamu caitadup¡syam | || 1.11.8 ||

18 eshah aadeshah; This is the Command;

eshah upadeshah; This is the teaching;

eshaa vedopanishat; This is the secret of the Vedas;

etat anushaasanam; This commandment is to be observed;

evam upaasitavyam; In this way you should live;

evam u cha etat upaasitavyam In this way, verily, you should act.

Twelve years of teaching and learning have been condensed into this Anuvaka. Now we have come to the concluding part of these essential teachings. This verse gives the spirit of the whole Convocation Address. There is no room for ambiguity in it. Every word is measured precise, clear and to the point.

The Convocation Address concludes formally with these six statements of truth, briefly expressed. What we have learnt in this Anuvaka is both a command and a teaching.

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Vedopanishat: It is the “secret teaching of the Vedas”. The Vedas are very vast. ‘Upanishad’ is translated as “secret teaching” rather than its usual “cream of the teaching”. The Acharya has kindly condensed the Vedas into these few important instructions which can be remembered for life.

Anushaasanam: this is similar to ‘Adesha’. In order to differentiate it from ‘Adesha’ here, the meaning given is “the Behest of God”, a “commandment” rather than “command”, i.e. it is a command coming from God. It can also be taken to mean the “final summary” of all the authorities put together, i.e. a summation of all the instructions.

Upaasitavyam: “this is how we should live”. And living thus, shall we divinize our lives and take it to the pinnacle of perfection in this birth itself.

*****

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|| CÌiÉ ²ÉSzÉÉåÅlÉÑuÉÉMüÈ ||

E¨ÉUzÉÉÎliÉmÉÉPûÈ

UTTARA SHANTI PAATH

Anuvaka 1.12

Concluding Peace Chant

Verse 1.12: 1: The Yajur Veda Peace Chant

1. Á zÉÇ lÉÉå ÍqɧÉÈ zÉÇ uÉÂhÉÈ | zÉÇ lÉÉå pÉuÉiuÉrÉïqÉÉ | 2. zÉÇ lÉ ClSìÉå oÉ×WûxmÉÌiÉÈ | zÉÇ lÉÉå ÌuÉwhÉÑ¢üqÉÈ | 3. lÉqÉÉå oÉë¼hÉå | lÉqÉxiÉå uÉÉrÉÉå | 4. iuÉqÉåuÉ mÉëirɤÉÇ oÉë¼ÉÍxÉ | iuÉÉqÉåuÉ mÉëirɤÉÇ oÉë¼uÉÌSwrÉÉÍqÉ | 5. GiÉÇuÉÌSwrÉÉÍqÉ | xÉirÉÇuÉÌSwrÉÉÍqÉ | 6. iÉlqÉÉqÉuÉiÉÑ | iɲ£üÉUqÉuÉiÉÑ | 7. AuÉiÉÑqÉÉqÉç | AuÉiÉÑuÉ£üÉUqÉç | 8. Á zÉÉÎliÉÈ zÉÉÎliÉÈ zÉÉÎliÉÈ | || 1.12.1 ||

1. µ° ¾a¯ nµ mitra¦ ¾a¯ varu³a¦ | ¾a¯ nµ bhavatvaryam¡ |

2. ¾a¯ na indrµ b»haspati¦ | ¾a¯ nµ vi½³ururukrama¦ |

3. namµ brahma³£ | namast£ v¡yµ |

4. tvam£va pratyak½a¯ brahm¡si |

tv¡m£va pratyak½a¯ brahma vadi½y¡mi | 5.

»ta¯ vadi½y¡mi | satya¯ vadi½y¡mi | 6. tanm¡mavatu | tadvakt¡ramavatu |

7. avatu m¡m | avatu vakt¡ram |

8. µ° ¾¡nti¦ ¾¡nti¦ ¾¡nti¦ || 1.12.1 ||

1 om shan nah mitrah sham varunah;

Om. May Mitra be propitious to us; May Varuna bless us!

shan nah bhavatu aryamaa; May the blessings of Aryamaa be with us!

2 shan nah indrah brihaspatih; May we have the Grace of Indra and Brihaspati! shan nah vishnuh urukramaha; May Vishnu, the all-pervading, be propitious to us!

3 namah brahmanah; Salutations to Brahman!

namah te vayuh; Salutation to Thee, O Vayu! (Pratyag Brahman)

4 twam eva pratyaksham brahma asi; Thou art the visible Brahman,

twaam eva pratyaksham Thee alone the visible

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brahma vadishyaami; Brahman shall I consider.

5 ritam vadishyaami; Thou art the (Vyavaharic) Dharma, the “Right”;

satyam vadishyaami; Thou art the (Paramarthic) Supreme, the “Good”; 6 tat maam avatu; May That protect me! tat vaktaaram avatu; May that protect the teacher (speaker)

7 avatu maam; Please protect me!

avatu vaktaaram; Please protect the teacher!

8 om shaantih, shaantih, shaantih Om Shantih, Shantih, Shantih!

***** Om Tat Sat!

|| CÌiÉ zÉϤÉÉuÉssÉÏ xÉqÉÉmiÉÉ ||

Thus Ends PART 1 of Taittiriya Upanishad

entitled “Sheekshaa Valli”